Oriental Orthodoxy

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Oriental Orthodoxy^{[lower-alpha 1]} is a communion of Eastern Christian churches that recognize only the first three ecumenical councils – the First Council of Nicaea in 325, the First Council of Constantinople in 381 and the Council of Ephesus in 431.^[5] The Oriental Orthodox churches maintain their own ancient apostolic succession with miaphysite Christology,^[6] rejecting the definition of the two natures of Christ (human and divine), known as the Chalcedonian Definition, issued by the Council of Chalcedon in 451. Over the following two centuries, one by one, they discontinued their communion with the adherents of Chalcedonian Christianity,^[7] and developed separate institutions that together did not participate in any of the later ecumenical councils.

The Oriental Orthodox communion is composed of six autocephalous churches: the Syriac Orthodox Church of Antioch, the Coptic Orthodox Church of Alexandria, the Armenian Apostolic Church, the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, and the Malankara Orthodox Syrian Church.^[8][9] In total, the Oriental Orthodox churches have more than 80 million adherents worldwide.

By 1054, the East–West Schism resulted in Chalcedonian Christianity splitting into bodies that are today known as the Roman Catholic Church and the Eastern Orthodox Church, based on other Christological differences. The Eastern Orthodox maintain numerous theological and ecclesiological similarities with the Oriental Orthodox, but continue to disagree over the Chalcedonian Definition. The Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church. Slow dialogue towards restoring communion between the two Orthodox groups began in the mid-20th century,^[10] and dialogue is also underway between Oriental Orthodoxy and the Catholic Church and others.^[11] In 2017, the mutual recognition of baptism was restored between the Coptic Orthodox Church and the Catholic Church.^[12]

Overview of the Chalcedonian Schism

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.^[13]

History

Coptic icon of St. Anthony the Great

Post Council of Chalcedon (451 AD)

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"^[14] (or as others translate,^[15] "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.^[16]

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.

20th century

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.^[17]

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 Universal 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.

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. However, the Coptic Pope holds the honor of being "first among equals", as the Ecumenical Patriarch does among the Eastern Orthodox, and as such he functions as the president of pan-jurisdictional gatherings of the Oriental Orthodox.

Geographical distribution

Distribution of Oriental Orthodox Christians in the world by country:

  Main religion (more than 75%)

  Main religion (50–75%)

  Important minority religion (20–50%)

  Important minority religion (5–20%)

  Minority religion (1–5%)

  Tiny minority religion (below 1%), but has local autocephaly

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.^[18] It is the dominant religion in Armenia (94%), the ethnically Armenian unrecognized Nagorno-Karabakh Republic (95%)^[19][20] 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%).^[21] It is also one of two dominant religions in Eritrea (50%).

It is a minority in Egypt (<20%),^[22] Sudan (3–5%), 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).^[23] 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 Oriental Churches (exceeded in number only by the Russian Orthodox Church).

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, Turkey^[24] and Iran.^[25]

Oriental Orthodox communion

Etchmiadzin Armenian Apostolic Cathedral in Armenia

Aswan Coptic Orthodox Cathedral in Egypt

Pope Tawadros II of Alexandria (centre) of the Coptic Orthodox Church receives Ignatius Aphrem II (left) Patriarch of Antioch of the Syriac Orthodox Church, Aram I (right) Supreme Catholicose of the Armenian Apostolic Orthodox Church in Lebanon.

The Oriental Orthodox communion is a group of churches within Oriental Orthodoxy which are all in full communion with each other. The communion comprises:

• Coptic Orthodox Church of Alexandria
  • French Coptic Orthodox Church
• Armenian Apostolic Church
  • Mother See of Holy Etchmiadzin
  • Holy See of Cilicia
  • Armenian Patriarchate of Constantinople
  • Armenian Patriarchate of Jerusalem
• Syriac Orthodox Church of Antioch^[26]
  • Malankara Jacobite Syrian Christian Church
  • British Orthodox Church^[27]
• Ethiopian Orthodox Tewahedo Church
• Eritrean Orthodox Tewahedo Church
• Malankara Orthodox Syrian Church

Internal disputes

Christ feeding the multitude, a Coptic icon

There are numerous ongoing internal disputes within the Oriental Orthodox Churches. These disputes result in lesser or greater degrees of impaired communion.

Armenian Apostolic

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.

Ethiopia

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.^[28]

India

Indians who follow the Oriental Orthodox faith belong to two churches: the Malankara Orthodox Syrian Church and the Malankara Jacobite Syrian Orthodox Church. The 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 autocephalous. It is headed by the Catholicos of the East and Malankara Metropolitan. The Malankara Jacobite officially known as Jacobite Syrian Christian Church is the name of the autonomous body of the Syriac Orthodox Church in India.

The Malabar Independent Syrian Church also follows the Oriental Orthodox faith but not in communion with other Oriental Orthodox Churches.

Occasional confusions

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 dyophysite 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 (Malankara) 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.

See also

• Eastern Christianity
• List of Orthodox churches
• List of Christian denominations

Notes

References

Bibliography

• Betts, Robert B., Christians in the Arab East, Lycabbetus Press (Athens, 1978)
• Charles, R. H. The Chronicle of John, Bishop of Nikiu: Translated from Zotenberg's Ethiopic Text, 1916. Reprinted 2007. Evolution Publishing, ISBN 978-1-889758-87-9
• Krikorian, Mesrob K. (2010). Christology of the Oriental Orthodox Churches: Christology in the Tradition of the Armenian Apostolic Church. Peter Lang. 

External links

Wikimedia Commons has media related to Oriental Orthodoxy.

• Orthodox Joint Commission
• The Standing Conference of Oriental Orthodox Churches in America
• Encyclical, Pope Benedict XIV, Allatae Sunt (On the observance of Oriental Rites), 1755
• Common Declaration of Pope John Paul II and HH Mar Ignatius Zakka I Iwas
• Joint Declarations Between the Syriac Orthodox and Roman Catholic Churches
• Dialogue with the Oriental Orthodox Churches on the Anglican Communion Website
• Dialogue with the Oriental Orthodox Churches on the Vatican Website
• The Rejection of the Term Theotokos by Nestorius Constantinople