| Autocephalous |
|Liturgy||Armenian Rite, West Syrian Rite, Malankara Rite and Alexandrian Rite|
|Founder||Jesus Christ, according to Oriental tradition|
|Separated from||Chalcedonian Christianity|
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Oriental Orthodoxyis the fourth largest communion of Christian churches, with about 112 million members worldwide. As one of the oldest religious institutions in the world, it has played a prominent role in the history and culture of Armenia, Egypt, Eritrea, Ethiopia, Sudan and parts of the Middle East and India. An Eastern Christian communion of autocephalous churches, its bishops are equal by virtue of episcopal ordination, and its doctrines can be summarised in that the communion recognizes the validity of only the first three ecumenical councils.
Armenia, officially the Republic of Armenia, is a country in the South Caucasus region of Eurasia. Located in Western Asia on the Armenian Highlands, it is bordered by Turkey to the west, Georgia to the north, the de facto independent Republic of Artsakh and Azerbaijan to the east, and Iran and Azerbaijan's exclave of Nakhchivan to the south.
Egypt, officially the Arab Republic of Egypt, is a country spanning the northeast corner of Africa and southwest corner of Asia by a land bridge formed by the Sinai Peninsula. Egypt is a Mediterranean country bordered by the Gaza Strip and Israel to the northeast, the Gulf of Aqaba and the Red Sea to the east, Sudan to the south, and Libya to the west. Across the Gulf of Aqaba lies Jordan, across the Red Sea lies Saudi Arabia, and across the Mediterranean lie Greece, Turkey and Cyprus, although none share a land border with Egypt.
Eritrea, officially the State of Eritrea, is a country in the Horn of Africa, with its capital at Asmara. It is bordered by Sudan in the west, Ethiopia in the south, and Djibouti in the southeast. The northeastern and eastern parts of Eritrea have an extensive coastline along the Red Sea. The nation has a total area of approximately 117,600 km2 (45,406 sq mi), and includes the Dahlak Archipelago and several of the Hanish Islands. Its toponym Eritrea is based on the Greek name for the Red Sea, which was first adopted for Italian Eritrea in 1890.
The Oriental Orthodox communion is composed of six autocephalous churches: the Coptic Orthodox Church of Alexandria, the Syriac Orthodox Church of Antioch, the Armenian Apostolic Church, the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, and the Malankara Orthodox Syrian Church.Collectively, they consider themselves to be the One, Holy, Catholic, and Apostolic church founded by Jesus Christ in his Great Commission, and that its bishops are the successors of Christ's apostles. Most member churches are part of the World Council of Churches. All member churches share a virtually identical theology, with the distinguishing feature being Miaphysitism. Three very different rites are practiced in the communion: the western-influenced Armenian Rite, the West Syrian Rite of the two Syriac churches, and the Alexandrian Rite of the Copts, Ethiopians and Eritreans.
Autocephaly is the status of a hierarchical Christian Church whose head bishop does not report to any higher-ranking bishop. The term is primarily used in Eastern Orthodox and Oriental Orthodox churches. The status has been compared with that of the churches (provinces) within the Anglican Communion.
The Coptic Orthodox Church of Alexandria is an Oriental Orthodox Christian church based in Egypt, Africa and the Middle East. The head of the Church and the See of Alexandria is the Patriarch of Alexandria on the Holy See of Saint Mark, who also carries the title of Coptic Pope. The See of Alexandria is titular, and today the Coptic Pope presides from Saint Mark's Coptic Orthodox Cathedral in the Abbassia District in Cairo. The church follows the Alexandrian Rite for its liturgy, prayer and devotional patrimony. With 18–22 million members worldwide, whereof about 15 to 20 million are in Egypt, it is the country's largest Christian church.
The Armenian Apostolic Church is the national church of the Armenian people. Part of Oriental Orthodoxy, it is one of the most ancient Christian communities. The Kingdom of Armenia was the first state to adopt Christianity as its official religion under the rule of King Tiridates in the early 4th century. The church originated in the missions of Apostles Bartholomew and Thaddeus in the 1st century, according to tradition.
At the Council of Chalcedon in 451 AD, the Oriental Orthodox churches separated from the Imperial Roman Church, primarily over differences in Christology. Oriental Orthodoxy developed distinctively under the Patriarchate of Alexandria in Egypt, originally part of the Pentarchy, and the only episcopal see besides the Holy See to maintain the title "Pope". The majority of Oriental Orthodox Christians live in Egypt, Ethiopia, Eritrea, and Armenia, with smaller Syriac communities living in the Middle East — decreasing due to persecution — and India. There are also many in other parts of the world, formed through diaspora, conversions, and missionary activity.
The Council of Chalcedon was a church council held from 8 October to 1 November, 451, at Chalcedon. The Council was called by Emperor Marcian to set aside the 449 Second Council of Ephesus. Its principal purpose was to assert the orthodox catholic doctrine against the heresy of Eutyches and the Monophysites, although ecclesiastical discipline and jurisdiction also occupied the council's attention.
With the Edict of Thessalonica in 380 AD, Emperor Theodosius I made Nicene Christianity the Empire's state religion. The Eastern Orthodox Church, Oriental Orthodoxy, and the Catholic Church each claim to stand in continuity with the church to which Theodosius granted recognition, but do not look on it as specific to the Roman Empire.
The Chalcedonian Definition was adopted at the Council of Chalcedon in AD 451. Chalcedon was an early centre of Christianity located in Asia Minor. The council was the fourth of the Ecumenical Councils that are accepted by Chalcedonian churches which include the Eastern Orthodox, Catholic, and most Protestant churches. It was the first council not to be recognised by any Oriental Orthodox church; these churches may be classified as non-Chalcedonian.
The Oriental Orthodox churches are distinguished by their recognition of only the first three ecumenical councils during the period of the State church of the Roman Empire — the First Council of Nicaea in 325, the First Council of Constantinople in 381 and the Council of Ephesus in 431. Oriental Orthodoxy shares much theology and many ecclesiastical traditions with the Eastern Orthodox Church; these include a similar doctrine of salvation and a tradition of collegiality between bishops, as well as reverence of the Theotokos and use of the Nicene Creed.
The First Council of Nicaea was a council of Christian bishops convened in the Bithynian city of Nicaea by the Roman Emperor Constantine I in AD 325.
The First Council of Constantinople was a council of Christian bishops convened in Constantinople in AD 381 by the Roman Emperor Theodosius I. This second ecumenical council, an effort to attain consensus in the church through an assembly representing all of Christendom, except for the Western Church, confirmed the Nicene Creed, expanding the doctrine thereof to produce the Niceno-Constantinopolitan Creed, and dealt with sundry other matters. It met from May to July 381 in the Church of Hagia Irene and was affirmed as ecumenical in 451 at the Council of Chalcedon.
The Council of Ephesus was a council of Christian bishops convened in Ephesus in AD 431 by the Roman Emperor Theodosius II. This third ecumenical council, an effort to attain consensus in the church through an assembly representing all of Christendom, confirmed the original Nicene Creed, and condemned the teachings of Nestorius, Patriarch of Constantinople, who held that the Virgin Mary may be called the Christotokos, "Birth Giver of Christ" but not the Theotokos, "Birth Giver of God". It met in June and July 431 at the Church of Mary in Ephesus in Anatolia.
The primary theological difference between the two communions is the differing Christology. Oriental Orthodoxy rejects the Chalcedonian Definition, and instead adopts the Miaphysite formula, believing that the human and divine natures of Christ are united. Historically, the early prelates of the Oriental Orthodox churches thought that the Chalcedonian Definition implied a possible repudiation of the Trinity or a concession to Nestorianism.
Christology, literally "the understanding of Christ," is the study of the nature (person) and work of Jesus Christ. It studies Jesus Christ's humanity and divinity, and the relation between these two aspects; and the role he plays in salvation.
In religion, divinity or Godhead is the state of things that are believed to come from a supernatural power or deity, such as God, the supreme being, creator deity, or spirits, and are therefore regarded as sacred and holy. Such things are regarded as divine due to their transcendental origins or because their attributes or qualities are superior or supreme relative to things of the Earth. Divine things are regarded as eternal and based in truth, while material things are regarded as ephemeral and based in illusion. Such things that may qualify as divine are apparitions, visions, prophecies, miracles, and in some views also the soul, or more general things like resurrection, immortality, grace, and salvation. Otherwise what is or is not divine may be loosely defined, as it is used by different belief systems.
The Christian doctrine of the Trinity holds that God is one God, but three coeternal consubstantial persons or hypostases—the Father, the Son, and the Holy Spirit—as "one God in three Divine Persons". The three Persons are distinct, yet are one "substance, essence or nature" (homoousios). In this context, a "nature" is what one is, whereas a "person" is who one is. Sometimes differing views are referred to as nontrinitarian. Trinitarianism contrasts with positions such as Binitarianism and Monarchianism, of which Modalistic Monarchianism and Unitarianism are subsets.
Other differences include minor deviations in social teaching and different views on ecumenism. Oriental Orthodox churches are generally considered to be more conservative with regard to social issues as well more enthusiastic about ecumenical relations with non-Orthodox churches.
The term "ecumenism" refers to efforts by Christians of different Church traditions to develop closer relationships and better understandings. The term is also often used to refer to efforts towards the visible and organic unity of different Christian denominations in some form.
The break in communion between the Imperial Roman and Oriental Orthodox churches did not occur suddenly, but rather gradually over 2-3 centuries following the Council of Chalcedon.Eventually the two communions developed separate institutions, and the Oriental Orthodox did not participate in any of the later ecumenical councils.
The Oriental Orthodox churches maintain their own ancient apostolic succession.The various churches are governed by holy synods, with a primus inter pares bishop serving as primate. The primates hold titles like patriarch, catholicos, and pope. Among these patriarchs, the Pope of Alexandria takes precedence, and is sometimes considered the "face" of Oriental Orthodoxy. The Alexandrian Patriarchate, along with Rome and Antioch, was one of the most prominent sees of the early Christian Church, and contains a majority population of Coptic Christians, and unlike Antioch is still a major population center.
That said, the Pope of Alexandria has no governing powers with respect to the non-Coptic churches. Oriental Orthodoxy does not have a magisterial leader like the Roman Catholic Church, nor does the communion have a leader who can convene ecumenical synods like the Eastern Orthodox Church.
The schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in Christology. The First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, "consubstantial" with the Father. Later, the third ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being, or person (hypostasis). Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine (the Logos) and one human (Jesus), who happened to inhabit the same body. The churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and therefore strongly supported the decisions made at Ephesus.
Twenty years after Ephesus, the Council of Chalcedon reaffirmed the view that Jesus Christ was a single person, but at the same time declared that this one person existed "in two complete natures", one human and one divine. Those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the following decades, they gradually separated from communion with those who accepted the Council of Chalcedon, and formed the body that is today called Oriental Orthodoxy.
At times, Chalcedonian Christians have referred to the Oriental Orthodox as being Monophysites–that is to say, accusing them of following the teachings of Eutyches (c. 380 – c. 456), who argued that Jesus Christ was not human at all, but only divine. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism. However, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as Miaphysite instead, holding that Christ has one nature, but this nature is both human and divine.
Today, the Oriental Orthodox churches are in full communion with each other, but not with the Eastern Orthodox Church or any other churches. Slow dialogue towards restoring communion between the two Orthodox groups began in the mid-20th century,and dialogue is also underway between Oriental Orthodoxy and the Catholic Church and others. In 2017, the mutual recognition of baptism was restored between the Coptic Orthodox Church of Alexandria and the Catholic Church. Also baptism is mutually recognized between the Armenian Apostolic Church and the Catholic Church.
The schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. The separation resulted in part from the refusal of Pope Dioscorus I of Alexandria and the other thirteen Egyptian bishops to accept the Christological dogmas promulgated by the Council of Chalcedon, which held that Jesus is in two natures: one divine and one human. They would accept only "of or from two natures" but not "in two natures".
To the hierarchs who would lead the Oriental Orthodox, the latter phrase was tantamount to accepting Nestorianism, which expressed itself in a terminology incompatible with their understanding of Christology. Nestorianism was understood as seeing Christ in two separate natures, human and divine, each with different actions and experiences; in contrast Cyril of Alexandria advocated the formula "One Nature of God the Incarnate Logos"(or as others translate, "One Incarnate Nature of the Word"), stressing the unity of the incarnation over all other considerations. It is not entirely clear that Nestorius himself was a Nestorian.
The Oriental Orthodox churches were therefore often called "Monophysite", although they reject this label, as it is associated with Eutychian Monophysitism; they prefer the term "Miaphysite". Oriental Orthodox churches reject what they consider to be the heretical Monophysite teachings of Apollinaris of Laodicea and Eutyches, the Dyophysite definition of the Council of Chalcedon and the Antiochene christology of Theodore of Mopsuestia, Nestorius, Theodoret, and Ibas of Edessa.
Christology, although important, was not the only reason for the Alexandrian Church's refusal to accept the declarations of the Council of Chalcedon; political, ecclesiastical and imperial issues were hotly debated during that period.
In the years following Chalcedon the patriarchs of Constantinople intermittently remained in communion with the non-Chalcedonian Patriarchs of Alexandria and Antioch (see Henotikon), while Rome remained out of communion with the latter and in unstable communion with Constantinople. It was not until 518 that the new Byzantine Emperor, Justin I (who accepted Chalcedon), demanded that the Church in the Roman Empire accept the Council's decisions.
Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate. Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of this event is unknown, but it is believed to have been between 535 and 548.
St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks. Upon arrival, Justinian summoned them and informed them that they would either accept the decision of the Council or lose their positions. Abraham refused to entertain the idea. Theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria.
By the 20th century the Chalcedonian schism was not seen with the same importance, and from several meetings between the authorities of the Holy See and the Oriental Orthodoxy, reconciling declarations emerged in the common statement of Syriac Patriarch Mar Ignatius Zakka I Iwas and the Roman Pope John Paul II in 1984:
The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.
According to the canons of the Oriental Orthodox churches, the four bishops of Rome, Constantinople, Alexandria and Antioch were all given status as patriarchs; in other words, the ancient apostolic centres of Christianity, by the First Council of Nicaea (predating the schism)—each of the four patriarchs was responsible for those bishops and churches within his own area of the Church. Thus, the Bishop of Rome has always been held by the others to be fully sovereign within his own area, as well as "first-among-equals", due to the traditional belief that the Apostles Saint Peter and Saint Paul were martyred in Rome.[ citation needed ]
The technical reason for the schism was that the bishops of Rome and Constantinople excommunicated the non-Chalcedonian bishops in 451 for refusing to accept the "in two natures" teaching, thus declaring them to be out of communion.
The highest office in Oriental Orthodoxy is that of patriarch. There are patriarchs within the local Oriental Orthodox communities of the Coptic, Armenian, Eritrean, Ethiopian, Syriac, and Indian (Malankara) Orthodox churches. The title of pope, as used by the leading bishop of the Coptic Church, has the meaning of "Father" and is not a jurisdictional title.
According to the Encyclopedia of Religion, Oriental Orthodoxy is the Christian tradition "most important in terms of the number of faithful living in the Middle East", which, along with other Eastern Christian communions, represent an autochthonous Christian presence whose origins date further back than the birth and spread of Islam in the Middle East.It is the dominant religion in Armenia (94%), the ethnically Armenian unrecognized Nagorno-Karabakh Republic (95%) and in Ethiopia (43%, the total Christian population being 62%), especially in two regions in Ethiopia: Amhara (82%) and Tigray (96%), as well as the capital city of Addis Ababa (75%). It is also one of two dominant religions in Eritrea (50%).
It is a minority in Egypt (<20%), [ citation needed ] Syria (2–3% out of the 10% of total Christians), Lebanon (10% of the 40% of Christians in Lebanon or 200,000 Armenians and members of the Church of the East) and Kerala, India (7% out of the 20% of total Christians in Kerala). In terms of total number of members, the Ethiopian Church is the largest of all Oriental Orthodox churches, and is second among all Orthodox churches among Eastern and OrientalcChurches (exceeded in number only by the Russian Orthodox Church).Sudan (3–5%),
Also of particular importance are the Armenian Patriarchate of Constantinople in Turkey and the Armenian Apostolic Church of Iran. These Oriental Orthodox churches represent the largest Christian minority in both of these predominantly Muslim countries, Turkeyand Iran.
The Oriental Orthodox communion is a group of churches within Oriental Orthodoxy which are all in full communion with each other.[ citation needed ] The communion comprises:
There are a number of churches considered non-canonical, but whose members and clergy may or may not be in communion with the greater Oriental Orthodox communion. Examples include the Celtic Orthodox Church, the Ancient British Church, and lately the British Orthodox Church. These organizations have passed in and out of official recognition, but members rarely face excommunication when recognition is ended. The primates of these churches are typically referred to as episcopi vagantes or vagantes in short.
There are numerous ongoing internal disputes within the Oriental Orthodox churches. These disputes result in lesser or greater degrees of impaired communion.
The least divisive of these disputes is within the Armenian Apostolic Church, between the Catholicosate of Etchmiadzin and the Catholicosate of the Great House of Cilicia. The division of the two Catholicosates stemmed from frequent relocations of church headquarters due to political and military upheavals.
The division between the two sees intensified during the Soviet period. By some Western bishops and clergy the Holy See of Etchmiadzin was seen as a captive Communist puppet. Sympathizers of this established congregations independent of Etchmiadzin, declaring loyalty instead to the See based in Antelias in Lebanon. The division was formalized in 1956 when the Antelias (Cilician) See broke away from the Etchmiadzin See. Though recognising the supremacy of the Catholicos of All Armenians, the Catholicos of Cilicia administers the clergy and dioceses independently. The dispute, however, has not at all caused a breach in communion between the two churches.
In 1992, following the abdication of Abune Merkorios and election of Abune Paulos, some Ethiopian Orthodox bishops in the United States maintained that the new election was invalid, and declared their independence from the Addis Ababa administration.
Indians who follow the Oriental Orthodox faith belong to the Malankara Orthodox Syrian Church and the Jacobite Syrian Christian Church. The church split in two churches were united before 1912 and again from 1958 after reconciliation efforts but again separated in 1975. The Malankara Orthodox also known as Indian Orthodox Church is an autocephalous church. It is headed by the Catholicos of the East and Malankara Metropolitan. The Jacobite Syrian Christian Church is an autonomous body of the Syriac Orthodox Church in India. It is headed by regional head Catholicos of India.
The Malabar Independent Syrian Church also follows the Oriental Orthodox tradition but is not in communion with other Oriental Orthodox churches.
The Assyrian Church of the East is sometimes incorrectly described as an Oriental Orthodox church, though its origins lie in disputes that predated the Council of Chalcedon and it follows a different Christology from Oriental Orthodoxy. The historical Church of the East was the church of Greater Iran and declared itself separate from the state church of the Roman Empire in 424–27, years before Chalcedon. Theologically, the Church of the East was affiliated with the doctrine of Nestorianism, and thus rejected the Council of Ephesus, which declared Nestorianism heretical in 431. The Christology of the Oriental Orthodox churches in fact developed as a reaction against Nestorian Christology, which emphasizes the distinctness of the human and divine natures of Christ.
There are many overlapping ecclesiastical jurisdictions in India, mostly with a Syriac liturgical heritage centered in the state of Kerala. The autonomous Jacobite Syrian Christian Church, which comes under the Syriac Orthodox Church, is quite often confused with the autocephalous Malankara Orthodox Syrian Church as the similarity in their names.
Nestorianism is a Christian theological doctrine that upholds several distinctive teachings in the fields of Christology and Mariology. It opposes the concept of hypostatic union and emphasizes that the two natures of Jesus Christ were joined by will rather than nature. This Christological position is defined as radical dyophisitism. Nestorianism was named after Christian theologian Nestorius (386–450), Patriarch of Constantinople from 428 to 431, who was influenced by Christological teachings of Theodore of Mopsuestia at the School of Antioch.
Monophysitism is the Christological position that, after the union of the divine and the human in the historical incarnation, Jesus Christ, as the incarnation of the eternal Son or Word (Logos) of God, had only a single "nature" which was either divine or a synthesis of divine and human. Monophysitism is contrasted to dyophysitism which maintains that Christ maintained two natures, one divine and one human, after the incarnation.
Chalcedonian Christianity refers to the Christian denominations adhering to the christological definitions and ecclesiological resolutions of the Council of Chalcedon, the Fourth Ecumenical Council held in 451. Chalcedonian Christians follow the Definition of Chalcedon, a religious doctrine concerning the divine and human natures of Jesus Christ. The great majority of Christian communions and confessions in the 21st century are Chalcedonian, but from the 5th to the 8th centuries the ascendancy of Chalcedonian Christology was not always certain.
The highest-ranking bishops in Eastern Orthodoxy, Oriental Orthodoxy, the Catholic Church, and the Church of the East are termed patriarchs.
Eutyches was a presbyter and archimandrite at Constantinople. He first came to notice in 431 at the First Council of Ephesus, for his vehement opposition to the teachings of Nestorius; his condemnation of Nestorianism as heresy led him to an equally extreme, although opposite view, which precipitated his being denounced as a heretic himself.
Patriarch of Antioch is a traditional title held by the Bishop of Antioch As the traditional "overseer" of the first gentile Christian community, the position has been of prime importance in the church from its earliest period. This diocese is one of the few for which the names of its bishops from the apostolic beginnings have been preserved. Today five churches use the title of Patriarch of Antioch: the Syriac Orthodox Church, the Greek Orthodox Church of Antioch, the Syriac Catholic Church, the Melkite Greek Catholic Church, and the Maronite Church. Historically, there has also been a Latin Patriarch of Antioch.
Pope Dioscorus I of Alexandria, 25th Pope of Alexandria & Patriarch of the See of St. Mark. He was deposed by the Council of Chalcedon in 451 but was recognized as Patriarch by the Coptic Church until his death. He died on the Island of Gangra, Paphlagonia, in September 454. He is venerated as a saint by the Coptic and other Oriental Orthodox churches.
Saint Severus the Great of Antioch, also known as Severus of Gaza, was the Patriarch of Antioch, and head of the Syriac Orthodox Church, from 512 until his death in 538. He is venerated as a saint in the Oriental Orthodox Church, and his feast day is 8 February.
Catholicos, plural Catholicoi, is a title used for the head of certain churches in some Eastern Christian traditions. The title implies autocephaly and in some cases it is the title of the head of an autonomous church. The word comes from ancient Greek καθολικός, pl. καθολικοί, derived from καθ' ὅλου from κατά and ὅλος, meaning "concerning the whole, universal, general"; it originally designated a financial or civil office in the Roman Empire. The name of the Catholic Church comes from the same word - however, the title " Catholicos" does not exist in its hierarchy.
Miaphysitism is Cyril of Alexandria's Christological formula holding that in the person of Jesus Christ, divine nature and human nature are united in a compound nature ("physis"), the two being united without separation, without mixture, without confusion and without alteration.
Non-Chalcedonianism is a religious doctrine of those Christian churches that do not accept the Confession of Chalcedon as defined at the ecumenical Council of Chalcedon in 451. The doctrine contrasts with Chalcedonian Christianity, which accepts the doctrines of the first seven Ecumenical Councils. Some Christian denominations do not accept the Confession of Chalcedon, for varying reasons, but accept the doctrines of the previous council at the Council of Ephesus in 431.
The Second Council of Ephesus was a Christological church synod in 449 AD convened by Emperor Theodosius II under the presidency of Pope Dioscorus I of Alexandria. It was intended to be an ecumenical council, and it is accepted as such by the miaphysite churches but was rejected by the Chalcedonian dyophysites. It was explicitly repudiated by the next council, the Council of Chalcedon of 451, recognised as the fourth ecumenical council by Chalcedonian Christians, and it was named the Latrocinium or "Robber Council" by Pope Leo I. The Chalcedonian churches, particularly the Roman Catholic and Eastern Orthodox communions, continue to accept this designation, while the Oriental Orthodox repudiate it.
Coptic history is part of history of Egypt that begins with the introduction of Christianity in Egypt in the 1st century AD during the Roman period, and covers the history of the Copts to the present day. Many of the historic items related to Coptic Christianity are on display in many museums around the world and a large number is in the Coptic Museum in Coptic Cairo.
In the history of Christianity, the first seven ecumenical councils include the following: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680–681 and finally, the Second Council of Nicaea in 787.
Catholicos of the East is an ecclesiastical title used by Eastern Churches. The term "Catholicos" is derived from the Greek word Katholikos (Καθολικός), meaning "Universal Bishop".
Oriental Orthodoxy is the communion of Eastern Christian Churches that recognize only three ecumenical councils — the First Council of Nicaea, the First Council of Constantinople and the Council of Ephesus. They reject the dogmatic definitions of the Council of Chalcedon. Hence, these Churches are also called Old Oriental Churches or Non-Chalcedonian Churches.
Orthodox Tewahedo is the common and historical name of two Oriental Orthodox churches. These are the predominant Orthodox Christian denominations in Ethiopia and Eritrea.
Oriental Orthodox churches are the churches descended from those that rejected the Council of Chalcedon in 451. Despite the similar name, they are therefore a different branch of Christianity from the Eastern Orthodox. Oriental Orthodoxy consists of several autocephalous and autonomous jurisdictions holding a single set of beliefs and united in full communion. However, they each have their own separate rites, and there are significant differences between their respective practices. Thus, there is more internal diversity of practice among the Oriental Orthodox than among the Eastern Orthodox.
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