Ancient Christological Divisions Are Addressed

The Council of Chalcedon in 451 confessed Christ “in two natures, unconfusedly, immutably, indivisibly, inseparably” (Definition of Chalcedon definition of faith). The churches now called Oriental Orthodox, among them the Coptic, Syrian, Armenian and Ethiopian churches (Catholic–Oriental Orthodox Commission, Report (2016) paragraph 2), accept the first three ecumenical councils, which do not include Chalcedon (Orthodox–Oriental Orthodox Agreed Statement (1990) 7–8). The Assyrian Church of the East professes the councils of Nicaea and Constantinople (Assyrian Church of the East, Profession of Faith final paragraph). See the Council of Chalcedon, the Council of Ephesus and the Church of the East Organises at Seleucia-Ctesiphon.

On 10 May 1973, at the Vatican, Paul VI and Shenouda III, Pope of Alexandria and Patriarch of the See of St Mark, signed a common declaration (Paul VI and Shenouda III, Common Declaration (1973), heading, paragraph 1 and dating clause). In conformity with the first three ecumenical councils, it confesses that Jesus Christ is perfect God with respect to his divinity and perfect man with respect to his humanity, and that divinity and humanity are united in him without mingling, commixtion, confusion, alteration, division or separation. It speaks neither of one nature nor of two (Paul VI and Shenouda III, Common Declaration (1973), paragraph 3). It goes on to say that theological differences have existed since 451 and cannot be ignored, sets up a joint commission to study them, and describes the two churches as still searching for perfect communion (Paul VI and Shenouda III, Common Declaration (1973), paragraphs 7–9).

The Eastern Orthodox, who receive Chalcedon, held their own dialogue with the Oriental Orthodox. A joint commission meeting in Egypt in 1989 said that both families found common ground in the formula of Cyril of Alexandria and held the four adverbs in common, and that those who speak of two natures and those who speak of one united nature do not deny what the other affirms (Orthodox–Oriental Orthodox Agreed Statement (1989), paragraphs 1–2 and 10). Its second statement, in 1990, allowed each family its own terms and recorded that both accept the first three councils, while the Oriental Orthodox treat the Orthodox reading of the later ones as the Orthodox churches’ own interpretation (Orthodox–Oriental Orthodox Agreed Statement (1990) 7–8). It recommended that the churches lift the old anathemas, and submitted this to them for consideration and action (Orthodox–Oriental Orthodox Agreed Statement (1990) 10 and recommendations).

On 11 November 1994 John Paul II and Mar Dinkha IV, Catholicos-Patriarch of the Assyrian Church of the East, signed a Common Christological Declaration at St Peter’s in Rome (Common Christological Declaration (1994) heading, opening paragraphs and dating clause). It confesses Christ as true God and true man, his divinity and humanity united in one person without confusion or change, division or separation, with the difference of the natures preserved. The Assyrian church prays to Mary as Mother of Christ our God and Saviour, and the Catholic tradition calls her Mother of God and also Mother of Christ; each side recognises the other’s expression as legitimate (Common Christological Declaration (1994) first part, paragraphs 1–3). The old controversies, it says, led to anathemas on persons and formulas, and the divisions were due in large part to misunderstandings (Common Christological Declaration (1994) first part, paragraph 4).

The declaration is explicit about its limit. The two churches can recognise each other as sister churches, but because unanimity on the faith, the sacraments and the constitution of the church has not been reached, they cannot yet celebrate the Eucharist together; a mixed committee is set up to continue the work (Common Christological Declaration (1994) second part). Eighteen years later Benedict XVI, writing to Mar Dinkha, still named the re-establishment of full communion as the goal of that dialogue (Benedict XVI, Message to Mar Dinkha IV (27 May 2012), paragraph 2).