Information AboutMiaphysitism |
| CATEGORIES ABOUT MIAPHYSITISM | |
| ancient roman christianity | |
| byzantine empire | |
| christology | |
| oriental orthodoxy | |
|
The theology of miaphysitism is based on an understanding of the nature (. The Council Of Chalcedon ( 451 ) is often seen as a watershed for Christology , as it adopted Dyophysitism . However, as large portions of the church in Syria and Egypt, who held to miaphysitism, rebelled against the decision, the controversy became a major socio-political problem for the Byzantine Empire . There were numerous attempts at reunion between the two camps (including the Henoticon in 482 ), and the balance of power shifted several times. However, the decision at Chalcedon remains the official teaching of the Eastern Orthodox Church , the Roman Catholic Church and traditional Protestants . The anti-Chalcedonian churches are usually grouped together as Oriental Orthodox . Over recent decades, leaders of the various churches have spoken about the differences between their respective christologies as not being as extreme as was traditionally held. Much has been said about the difficulties in understanding the Greek technical terms used in these controvesies. The main words are ''ousia'' (, 'essence'), ''physis'' (, 'nature'), ''hypostasis'' (, 'concrete reality/person') and ''prosopon'' (, 'mask/person'). Even in Greek, their meaning can overlap somewhat. These difficulties became even more exaggerated when these technical terms were translated into other languages. In Syriac , ''physis'' was translated as ''kyānâ'' (ܟܝܢܐ) and ''hypostasis'' was ''qnômâ'' (ܩܢܘܡܐ). The shades of meaning are even more blurred between these words, and they could not be used in such a philosophical way as their Greek counterparts. Thus, it has been suggested that miaphysitism came about due to a grounding of language in the fact that someone's person and nature are a verisimilitude. As stated, the Churches of the Oriental Orthodox Communion, while sometimes called monophysite, vehemently reject that label. These include the Armenian Apostolic Church , the Syrian Orthodox Church , the Indian Orthodox Church , the Coptic Orthodox Church , the Ethiopian Orthodox Tewahedo Church (''tewahido'' is a Ge'ez word meaning 'being made one') and the newly Autocephalous Eritrean Orthodox Church . One or more of the Independent Catholic Churches , while not being in full communion with the above Churches for various reasons, also embrace this Christology. These include the Antiochian Catholic Church In America . In recent theological discourses, some Old-Catholic and Anglican theologians have begun to embrace this Christology as being consistent with, though different from, the Chalcedon formulation. SEE ALSO
REFERENCES
|
|
|