COULD THE COUNCIL OF CHALCEDON REALIZE A RECONCILIATION ? I do not wish to present detailed <strong>the</strong>ological discussions, for I have presented <strong>the</strong>m in brief, in <strong>the</strong> book: "The Terms Physis and Hypostasis in <strong>the</strong> Early Church." I only want to clarify that some scholars who feel that <strong>the</strong> majority <strong>of</strong> bishops <strong>of</strong> <strong>the</strong> Chalcedonian <strong>Council</strong> preferred <strong>the</strong> Alexandrian formula: "one nature <strong>of</strong> <strong>the</strong> Incarnation Word <strong>of</strong> God" or "one nature <strong>of</strong> two Natures." The Roman legates practiced pressure on <strong>the</strong> commissioners to <strong>of</strong>fer a new formula: "in two natures (en dus fuzzes)", instead <strong>of</strong> "ek dus phuson" (<strong>of</strong> two natures), those scholars try to give a justification to <strong>the</strong> <strong>Council</strong>, that it did not reject <strong>the</strong> Alexandrian formula nor did it consider it heretical, but insufficient, <strong>the</strong>refore <strong>the</strong> new formula was issued just to clarify <strong>the</strong> old one. We reject <strong>the</strong> Chalcedonian formula for <strong>the</strong> following reasons: 1. The formula: "one nature" has an evangelic base, and touches our salvation. H. H. Pope Shenouda III clarifies this argument in detail in his book "The Nature <strong>of</strong> Christ," <strong>of</strong> which I wrote a summary as mentioned in this book. 2. Some Chalcedonian Fa<strong>the</strong>rs and <strong>the</strong>ologians stated that <strong>the</strong> Tome <strong>of</strong> Leo represents an insurmountable obstacle in <strong>the</strong> efforts made to unite with <strong>the</strong> non- Chalcedonians, for <strong>the</strong> latter believe that two "physeis and ousia" in one person is Nestorianizing. This is supported by <strong>the</strong> fact that Leo's Tome was praised by Nestorius himself [1], and that <strong>the</strong> Tome, if taken alone by itself could have created <strong>the</strong> impression <strong>of</strong> an excessive opposition <strong>of</strong> two natures, as Pr<strong>of</strong>. Rev. Florovsky says[2]. 3. Kelly states that, unlike, <strong>the</strong>ir brethren in <strong>the</strong> East, <strong>the</strong> Westerns were concerned with <strong>the</strong> organization <strong>of</strong> ecclesiastical matters more than <strong>the</strong>ological ones. He also states that with <strong>the</strong> exception <strong>of</strong> Tertullian, <strong>the</strong> west made little or no contribution to christological <strong>the</strong>ology[3]. 4. We are in accord with <strong>the</strong> Tome in refuting Eutychianism and in confirming that Christ's manhood was real, Christ entered <strong>the</strong> mundane plane <strong>of</strong> existence and that <strong>the</strong> unity <strong>of</strong> Godhead and manhood had been realized without change... but <strong>the</strong> Tome consists <strong>of</strong> three statements, those which some <strong>of</strong> <strong>the</strong> Fa<strong>the</strong>rs <strong>of</strong> Chalcedon <strong>the</strong>mselves rejected for <strong>the</strong>ir Nestorian attitude[4]. 5. Leo speaks <strong>of</strong> "one person (prosopon)" <strong>of</strong> Christ but this term does not suffice, for <strong>the</strong> Nestorians used it to mean "mask," i.e. external unity. There was a need to confirm <strong>the</strong> unity as a true and "hypostatic" one... 6. The <strong>Council</strong> <strong>of</strong> Chalcedon adopted <strong>the</strong> Tome <strong>of</strong> Leo. In Egypt many believers were martyred for <strong>the</strong>y refused to sign <strong>the</strong> Tome... The acceptance <strong>of</strong> <strong>the</strong> Tome as a principal document <strong>of</strong> faith disfigured <strong>the</strong> <strong>Council</strong> in <strong>the</strong> sight <strong>of</strong> <strong>the</strong> non- Chalcedonians. 7. The "definitions" <strong>of</strong> Chalcedon admits <strong>the</strong> phrase "one hypostasis." Some <strong>of</strong> <strong>the</strong> Nestorians objected on this addition, but <strong>the</strong>y accepted it when <strong>the</strong> word "hypostasis" was interpreted to <strong>the</strong>m as an equal to "prosopon"... 8. We do not recognize this <strong>Council</strong> because it ignored all <strong>the</strong> traditional formulas <strong>of</strong> <strong>the</strong> Church, which confirm <strong>the</strong> oneness <strong>of</strong> <strong>the</strong> Person <strong>of</strong> Christ, as a true unity, such as: "one nature <strong>of</strong> two natures" and "one nature <strong>of</strong> <strong>the</strong> Incarnate Word <strong>of</strong> God." I conclude my discussion <strong>of</strong> <strong>the</strong> <strong>Council</strong> <strong>of</strong> Chalcedon by referring to <strong>the</strong> words <strong>of</strong> Sellers who defends this council... [In <strong>the</strong> first place, it should be understood that <strong>the</strong> (Monophysite) <strong>the</strong>ologians were not heretics, nor were <strong>the</strong>y regarded as such by leading Chalcedonians.[5] 1. Methodios Fouyas, p.12,13. 2. Christology according to <strong>the</strong> non-Chalcedonian Churches, p. 12-3. 3. Terms: "Physis & Hypostasis in <strong>the</strong> Early Church", p. 30-1. 4. Ibid 30f. 5. The council <strong>of</strong> Chalcedon, SPCK 1961, p. 269. The term "monophysite" was not used during <strong>the</strong> fifth, sixth and seventh centuries, but was used later in a specific way and in a polemic spirit on behalf <strong>of</strong> <strong>the</strong> Chalcedonian Churches. + . + .+ See also: Why I Am Oriental Orthodox Instead <strong>of</strong> Byzantine Orthodox (external Web site) http://www.geocities.com/mfignatius/o<strong>the</strong>rs/byzantine.html 9
This PDF is freely available from: www.zeituneg.org/<strong>Coptic</strong>_<strong>interpretations</strong>_<strong>of</strong>_<strong>the</strong>_<strong>Fourth</strong>_<strong>Ecumenical</strong>_<strong>Council</strong>_%2 8Chalcedon%2 9.pdf 10
- Page 1 and 2:
Coptic interpretations of the Fourt
- Page 3 and 4:
from the Virgin Theotokos the flesh
- Page 5 and 6:
and Eutyches, Alexandria did agains
- Page 7 and 8:
Agreed Official Statements on Chris
- Page 9 and 10:
Cyril's Twelve Chapters. Evidently
- Page 11 and 12:
the Emperor Marcianus intensified a
- Page 13 and 14:
and on several occasions seemed on
- Page 15 and 16:
is his fellow Christians he is tryi
- Page 17 and 18:
Yet despite all of these difficulti
- Page 19 and 20:
Pope Saint Dioscorus I of Alexandri
- Page 21 and 22:
When the judges started the order o
- Page 23 and 24:
Grillmeier rather confusingly state
- Page 25 and 26:
condemned to banishment with them,
- Page 27 and 28:
y the thought that the anti-Chalced
- Page 29 and 30:
Thus it came about that St Timothy
- Page 31 and 32:
consideration. With this in mind Ba
- Page 33 and 34:
that the doctrine of the real incar
- Page 35 and 36:
Unfortunately, Acacius of Constanti
- Page 37 and 38:
took flesh from the holy Virgin, an
- Page 39 and 40:
it seemed to him that the Tome and
- Page 41 and 42:
St Timothy has been unfairly treate
- Page 43 and 44:
union of the Divinity with the Huma
- Page 45 and 46:
when Arab Muslims conquered Egypt,
- Page 47 and 48:
enemies, he wrote some of his most
- Page 49 and 50:
Severus, be taken to stand for the
- Page 51 and 52:
mode of how they are, and they are
- Page 53 and 54:
anathema the fact of, or naming, na
- Page 55 and 56:
agreement of Nestorius with the tea
- Page 57 and 58:
Christ is known to be one from both
- Page 59 and 60:
is both human and Divine, it does n
- Page 61 and 62:
and humanity cease to exist in the
- Page 63 and 64: “Our Lord Jesus Christ is, to be
- Page 65 and 66: nature of flesh, we are not two, bu
- Page 67 and 68: St Timothy reminds us that the huma
- Page 69 and 70: A final passage from St Severus, si
- Page 71 and 72: and agreed by the Holy Synod of the
- Page 73 and 74: He does not seek for Himself a will
- Page 75 and 76: APPENDICES A. WEB RESOURCES: 1. htt
- Page 77 and 78: + ''Thus He who is consubstantial w
- Page 79 and 80: Churches and to pursue further disc
- Page 81 and 82: together, but that the one eternal
- Page 83 and 84: + There was a suggestion for small
- Page 85 and 86: 2. God's infinite love for mankind,
- Page 87 and 88: Church. It is the teaching of the b
- Page 89 and 90: two families constitutes: (a) a Con
- Page 91 and 92: Church which imposed the anathemas
- Page 93 and 94: A concrete form of methodology to b
- Page 95 and 96: His Holiness Pope and Patriarch She
- Page 97 and 98: Orthodox Co-president of the Joint
- Page 99 and 100: comprising the joint text agreed up
- Page 101 and 102: and energy. 4. Both families agree
- Page 103 and 104: GENEVA, September 23 - 28, 1990 Ort
- Page 105 and 106: (c) political, religious and social
- Page 107 and 108: Edessa who insisted to divide the L
- Page 109 and 110: circles, the imperial court and amo
- Page 111 and 112: The delegates of Rome returned to t
- Page 113: Euphemia [8] (a small chapel) inste