Dyophysitism
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Dyophysitism(/daɪˈɒfɪsaɪtɪzəm/;[2]fromGreekδύοdyo,"two" and φύσιςphysis,"nature" ) is theChristologicalposition that Jesus Christ is one person of one substance and one hypostasis, with two distinct, inseparable natures, divine and human.[3]It is related to the doctrine of thehypostatic union.Those who insisted on the "two natures" formula were referred to asdyophysites(/daɪˈɒfəsaɪts/).
History
[edit]
Development of dyophysite Christology was gradual; dyophysite tradition and its complex terminology were finally formulated as a result of the long Christological debates that were constant during the 4th and 5th centuries.
Dyophysitism as a position stands in opposition to the views ofmonophysitism,the doctrine of Jesus having one divine nature, andmiaphysitism,the doctrine that Christ is both divine and human but in one nature. Dyophysites believe that the two natures are completely and perfectly united in the onepersonand hypostasis of Jesus Christ,[4]in union with each other and co-existing without mixture, confusion or change.[5]The importance of dyophysitism was often emphasized by prominent representatives of theAntiochene School.[6]
Themiaphysitesupheld the idea of one nature in Christ based on their understanding ofCyril of Alexandria's teachings,[7]including his Twelve Anathemas, namely number 4 which states:[8]
"If anyone shall divide between two persons or subsistences those expressions which are contained in the Evangelical and Apostolical writings, or which have been said concerning Christ by the Saints, or by himself, and shall apply some to him as to a man separate from the Word of God, and shall apply others to the only Word of God the Father, on the ground that they are fit to be applied to God: let him be anathema."
Dyophysitism was articulated in theCouncil of Chalcedonin 451,[9]which produced theChalcedonian Definition,that states:[10]
We confess that one and the same Christ, Lord, and only-begotten Son, is to be acknowledged in two natures without confusion, change, division or separation. the distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person (prosopon) and one hypostasis.
Nature (ousia)in the Chalcedonian sense can be understood to be referring to a set of "powers and qualities which constitute a being"[11]whereasperson (prosopon)refers to "a concrete individual acting as subject in its own right."[12]
For adherents, thehypostatic unionis the center of Jesus's unity (his divinity and humanity being described as natures) whereas those who rejected the Council of Chalcedon saw his nature itself as the point of unity.
Dyophisitism has also been used to describe some aspects ofNestorianism,the doctrines ascribed toNestoriusof Constantinople. It is now generally agreed that some of his ideas were not far from those that eventually emerged as orthodox, but the orthodoxy of his formulation of the doctrine of Christ is still controversial among churches.[13]
Acceptance
[edit]After many debates and several councils, dyophysitism gained its official dogmatic form at theCouncil of Chalcedon[14]and theSecond Council of Constantinopleof 553, which are accepted in the present day by a majority of Christian churches, including theEastern Orthodox Church,theRoman Catholic Church,Eastern Catholic Churches,theAnglican Church,and theOld Catholic Church,as well asReformed,Lutheran,and various other Christian denominations. Apart from that, the ancientChurch of the Easthas preserved dyophysite Christology and other traditions of theAntiochene School.[6]
There remain churches which hold to the miaphysite positions, such as theOriental Orthodox Church.[15]
See also
[edit]- First Council of Ephesus
- Miaphysitism
- Monophysitism
- Nestorianism
- Oriental Orthodoxy
- Second Council of Constantinople
References
[edit]Citations
[edit]- ^Manolis Chatzidakis and Gerry Walters, "An Encaustic Icon of Christ at Sinai,"The Art Bulletin49, No. 3 (1967): 201
- ^"dyophysitism".Random House Webster's Unabridged Dictionary.
- ^"What are miaphysitism and dyophysitism?".GotQuestions.org.Retrieved2024-02-10.
- ^Craig, William Lane (2016)."7. Doctrine of Christ Lecture 3 Antiochean Christology (Dyophysitism)"(PDF).Reasonable Faith.Archived(PDF)from the original on 2024-02-10.Retrieved2024-02-10.
- ^"What are the Hypostatic Union, Dyophysitism, and Miaphysitism?".Apologetics.Media.2023-12-28.Retrieved2024-02-10.
- ^abMeyendorff 1989.
- ^"The Dyophysite Christology of Cyril of Alexandria".The Gospel Coalition.Retrieved2024-02-10.
- ^""Cyril of Alexandria Twelve Anathemas"".Early Church Texts.2024-02-10.Archivedfrom the original on 2023-09-26.Retrieved2024-02-10.
- ^"Diophysitism", in theSlobodan Maldini: Dictionary of Exorcism.p. 750.Archivedfrom the original on November 4, 2018.RetrievedNov 4,2018.
- ^"Catechism of the Catholic Church - IntraText".vatican.va.Retrieved2024-02-10.
- ^"The Definition of the Council of Chalcedon (451 A.D.) | Reformed Theology at Semper Reformanda".Retrieved2024-02-10.
- ^Wagner, Christian B. (2020-11-09)."Dyophysitism: An Introduction to Chalcedonian Christology".Scholastic Answers.Retrieved2024-02-10.
- ^Chesnut 1978,pp. 392–409.
- ^Loon 2009,pp. 24–29.
- ^"Oriental Orthodoxy « Western Prelacy".westernprelacy.org.Retrieved2024-02-10.
Sources
[edit]- Chesnut, Roberta C. (1978). "The Two Prosopa in Nestorius' Bazaar of Heracleides".The Journal of Theological Studies.29(2): 392–409.doi:10.1093/jts/XXIX.2.392.JSTOR23958267.
- Loon, Hans van (2009).The Dyophysite Christology of Cyril of Alexandria.Leiden-Boston: Basil BRILL.ISBN978-9004173224.
- Meyendorff, John(1983).Byzantine Theology: Historical Trends and Doctrinal Themes(Revised 2 ed.). New York: Fordham University Press.ISBN9780823209675.
- Meyendorff, John(1989).Imperial unity and Christian divisions: The Church 450-680 A.D.The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press.ISBN9780881410556.
- Ostrogorsky, George(1956).History of the Byzantine State.Oxford: Basil Blackwell.