Monophysitism
Monophysitism is a theological doctrine within Christianity that emerged in the 5th century, focusing on the nature of Christ. The term comes from Greek, meaning "one nature," and reflects the belief that in the incarnation of Christ, His divine and human natures were combined into a single nature, rather than being distinct. The controversy originated in Alexandria, primarily influenced by theologians Eutyches and Dioscorus, who built upon earlier teachings from Saint Cyril of Alexandria.
The debate reached a significant turning point at the Council of Chalcedon in 451 CE, where the orthodox position was established, asserting that Christ is "perfect in both deity and humanness." Following this, the Monophysite community faced persecution, including bans on their clergy and assembly. Despite this, many in Egypt supported the Monophysite view, leading to social unrest and subsequent military intervention. Over the next century, the Monophysite movement continued to evolve, resulting in the establishment of distinct churches in various regions, as the schism within Christianity deepened. Today, Monophysitism is recognized as a significant theological perspective, particularly within certain Eastern Christian traditions.
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Monophysitism
Date: appeared after the Council of Chalcedon, 451 c.e.
Locale: Northern Africa
Monophysitism
The term Monophysitism (muh-NAH-fuh-sit-ih-zuhm) is from the Greek words monos meaning one and physis meaning nature. Monophysitism was an attempt to solve one of the main theological dilemmas of Christianity: the nature of Christ. If Christ was divine but took human form upon birth, what kind of union was created? The dispute began in the 440’s c.e. in Alexandria, the center of Christianity in Egypt. Two patriarchs of Alexandria, Eutyches and Dioscorus, developed teachings that were originally put forth by an early Church father, Saint Cyril of Alexandria. At the Council of Chalcedon in 451 c.e., Dioscorus was deposed by the orthodox clergy, who argued that Christ was “perfect in both deity and humanness; this selfsame one is actually God and actually Man, with a rational soul and a body.” In 452 c.e., the emperor Theodosius II forbade the Monophysites to have priests, to assemble, to make wills, or to inherit property. Any priests who disobeyed the imperial edict were banished from the Byzantine Empire.
In Egypt, nearly the entire population sided with Dioscorus and thus remained in heresy, that is, outside the official teachings of the Church. Riots broke out in Alexandria, and the emperor sent in troops to restore order. In 454 c.e., Timothy Aelurus succeeded Dioscorus as patriarch, and soon orthodox bishops were replaced by Monophysite bishops. Emperor Justinian I eventually restored unity to the Church in the 500’s c.e., and orthodoxy held sway. The emperors who followed Justinian alternately favored or condemned Monophysitism. By the 600’s c.e., the schism, or break, in the Church had hardened, with different regions establishing their own Monophysite churches.
Bibliography
Bondi, Roberta. Three Monophysite Christologies. Oxford, England: Oxford University Press, 1976.
Frend, W. H. C. The Rise of the Monophysite Movement. London: Cambridge University Press, 1972.
Torrance, Iain R., and Sergius Severus. Christology After Chalcedon. Eugene, Ore.: Wipf and Stook, 1998.