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104

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112

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114

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.

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49.

50, 51 52.

natures, regard the distinct hypostases themselves of which Emmanuel was

composed, and the natural junction of these, and do not go up to generalities
and essences of the whole of the Godhead and humanity in general; for it is
manifest that the whole of the Godhead is seen in the Trinity, and humanity in
general draws the mind to the whole human race ( , . . , ., . 154 . 2).
. . ... . , . 55 50.
48

PG 91, 544-576.

49

PG 91, 40-41.

50

, . , PG 89, 140-148. . -

(PG
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116

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118

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60

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. 8 (. , 2002), . 10-89.
61

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62

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122

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Doctrina Patrum, 309.

75

, Contra Monophysitas, PG 86, 1921B.

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124

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126

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128

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95

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131

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132

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134

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135

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109

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110

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139

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114

., . 184-185.

115

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38 , ACO I, 1, 4, 35 , ACO I, 1, 6, 46 , ACO I, 1, 7, 42-44 ,

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118

( . , , ACO I, 5, 1, 228).
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Doctrina Patrum, 310.

143

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144

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252.

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145

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125

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, PG 91, 40.

147

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128

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40-41: , , , , ,
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131.
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131

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, 229:

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150

( ) ,
,

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.
, 134.
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133

. . . , , PG 91, 516-529 . . , , B. Kotter, Die Schriften des Johannes von Damaskos, vol. 4,
. 109-153, Patristische Texte und Studien, . De Gruyter, Berlin
1981 , B. Kotter, ., . 409417,
134

. . , ., . 173-174 188.

151

, , 135.
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, (sic), . .
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137. , , , 138.
.
.
.
139

135

. . , , PG 91, 41.

136

. . , , 20.

137

, ..., 47.

138

, , 83.

139

. . , ., . 189-219.

152

140 141. .
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142.

, ,
,
.
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, 143.
140

. . , ., . 212.

141

., . 216-219.

142

. , , PG 91,

41B.
143

27.

. , , ACO I, 1, 1,

153

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144,
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144

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, , PG 91, 561). ,
,

.
.
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, 1. 89, , 2. 522-524.
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) ,
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145

. , , PG

77, 276B.

154

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146. : ... ... ' 147. ,
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148.
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146

., PG 77, 260A.

147

, ACO, I, 1, 6, 162.

148

, , PG 86, 1776: -

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149

. . , ..., 47:

; . . . , , PG 91, 249-252: ,
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151

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, 1, 4, 27.
152

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153

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, 1, 4, 26.

156

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154

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156

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159

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161

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162

, , 29 PG 94, 1449D-1452.

163

, , 65, 84-98.

164

, ACO, I, 1, 6, 162.

159

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165. , ( 166),
.

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. , , ACO I, 1, 6,

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166

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167

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168

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171

. , , 8

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173

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174

, PG 77, 225A.

164

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176

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165

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177

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178

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166

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180

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181

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167

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183

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184

. . , ., . 253.

185

., . 256.

168

186. 187.
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186

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187

. , , PG 91,

41: , ' , , , ,
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188

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189

. , ,

PG 91, 472-473: , ,
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190

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191

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170

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194

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172

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197
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.
196

. . , ., . 263-265.

197

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198

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199

., . 288-289.

200

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173

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206

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207

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208

. , , PG 91, 344A:

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209

., PG 91, 301-304.

176

210.
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212. 210

. , , PG 91,

76A: ,
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211

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212

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177

,
213.
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215,
216.
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213

. , , PG 91,

96C: ; , , , ; ,
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214

. , , PG 91,

97A: , , , ,
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215

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216

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178

() , J. Lebon217, . ' ,
218
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. . , ., . 279-283. ,

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. , , 1. 530.

219

. , , PG 91,

85-88.
220

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221

: -

179

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manity in general were not joined in a natural union, but special hypostases.
265

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. 163.

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(emphasised by Severus).
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278

V. C. Samuel, One Incarnate Nature of God the Word, Does Charcedon

divide or unite? Towards convergence in Orthodox Christology, WCC, Geneva,

1981, p. 87. . , ; ., . 95,
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SUMMARY
The Theological Dialogue of the Orthodox Church with the antiChalcedonian churches has come to conclusions, which have not been
accepted by the Synods of the local Holy Orthodox Churches. These
conclusions have been strictly criticised by acknowledged Orthodox
theologians.
The Department of Theology of the Faculty of Theology, at the
Aristotelian University of Thessaloniki, Greece, has supported two
doctoral dissertations which obviously have been worked out in order to
support the views of the defenders of the previously mentioned Dialogue.
This present critique has been drawn up in order to show that the
argumentation of the dissertations is a result of theological relativism
and of an unacceptable sophistry.
I. The first doctoral dissertation (Elias D. Kesmires, The Christology and the ecclesiastical policy of Dioscorus of Alexandria, University
of Thessaloniki 2000) concludes that the Christology of Dioscorus
authentically follows the Christology of St Cyril and also supports that
the accusations of the Holy Fathers against Dioscorus Christology are
not confirmed from his epistles written in the place of his exile.
Our criticism is based on the minutes of the Synod of Chalcedon
and on the views of the Holy Fathers concerning Dioscorus. It proves
that the dissertation comes to recognize the Christology of Dioscorus as
orthodox because it interprets texts and events in a wrong way and
proceedes consequently to incorrect admissions. In refuting these admissions one by one, our critique proves that: Dioscorus supported
Eutyches for clear dogmatic reasons, given that both of them have been
denied the Exposition of Reconciliation ( ) of St

224

Cyril (433 AD). With regard to the so-called misleading of Dioscorus

because of the seemingly orthodox confession of Eutyches in the Second
Council of Ephesus, it seems a sophism of the anti-Chalcedonians. Such a
misleading of Dioscorus can not be substantiated from the minutes when
viewed by orthodox presuppositions. The Soteriology of Dioscorus in
fact is not equal to that of the ancient Docetes, but in any case the
Dioscorian monophysitism involves a new form of docetism as well. The
expression out of two natures is not sufficient to support a dyophysitism unsusceptible of misinterpretation, if Christ would not be
simultaneously confessed as being in two natures. The Tome of St Leo
of Rome evidently does not introduce two divided and autonomously
operative natures, according to Nestorius' teaching. On the contrary, it
introduces two natures united in the one and the same hypostasis of the
Divine Logos and effective of their own free and unconditional will ( ). Concerning the accusation of the
Orthodox theologians of the 6th century against Dioscorus, our critique
proves that it is correct. Consequently it seems that Dioscorus was
disordained for his disobedience to the threefold calling of the Synod;
this disobedience was due to dogmatic motivations (i.e. monophysitism),
for which reason he did not accept the Declaration of the Council and
therefore received upon himself the anathemas of the Ecumenical
Councils.
II. The second dissertation (Joannis Th. Nicolopoulos, The Christology of Severus of Antioch and the Decree of Chalcedon, University of
Thessaloniki 2002) attempts to prove that Severus Christology is clearly
Cyrilline and thereafter orthodox.
Our criticism is based on the literature of the Holy Fathers
(Anastasius of Sinai, Maximus the Confessor, John of Damascus and
Photius the Great); especially on their anti-Severian argumentation. It
reveals that the difference between Severus and Holy Fathers' Christology is essentially dogmatic. In fact it is the rejection of the two enhypostatic natures ( i.e. each nature is concieved

Summary

225

as the common essence of the three Divine Persons and of the numerous
human persons respectively) in the one Christ. This rejection is an
absolutely anti-Cyrilline position.
Severus formally rejects the heretical Christological teachings of the
ancient and his contemporary times, that is Docetism, Apollinarism,
Nestorianism, Eutychianism, Aphthartodocetism, (i.e. the teaching that
the Christ's flesh was uncorruptible). But in fact he teaches his own
heretical Christology (Severianism).
The cause of the differentiation between Severus' and St Cyril's
Christology is the arbitrary use of Severus' own philosophical presuppositions, in order to support the Dioscorian monophysitism. The wrong
philosophical principles used by Severus are: the identification of nature
and hypostasis in Christology as a supposedly Alexandrian tradition; the
distinction of the hypostases as self-existent (individual) and dependent
(existing as part of a composite hypostasis); and the misinterpretation of
the axiom that there is no nature without being hypostasis. These
admissions are logically, ontologically and theologically unacceptable.
Due to these admissions Severus rejected the Cappadocian terminology
as inappropriate to express the Orthodox Christological dogma.
The dissertation consciously scrutinized the Severian Christology
on the base of Severus presuppositions. It has done this for the sake of
academic objectivity and impartiality. It ignored the fact that all
heresies when scrutinized with respect to their own presuppositions are
taken as orthodox by their followers (i.e. Filioque). Our critique points
out that the Orthodox presuppositions must be the only criterion by
which a teaching is checked to be Orthodox or not.
As far as the kind of union of the Godhead and manhood in Christ,
the dissertation justifies the Severian sense of the composition (synthesis) as Orthodox. Supposedly it conserves the united parts unconfused.
Our critique shows that according to the Severian kind of union the
Godhead and manhood exist in a composite nature. On the contrary, in
Orthodox Christology the two natures exist as enhypostatic natures ( ). The Severian sense of the united parts differs

226

depending on its audience. Severus, when addressing his Orthodox

opponents interprets the two parts as hypostases, namely the selfexistent hypostasis of Divine Logos and the dependent hypostasis of the
human nature, because he identifies nature with hypostasis. When he
addresses his Eutychian opponents, he interprets the parts as divine and
human properties under the name of essence (), because he
identifies essence as essential properties. The common denominator in
both interpretations is the refusal to accept Christ's manhood as a
second enhypostatic nature.
The dissertation supports that the Severus dyophysitism is
Cyrilline. Our critique, on the contrary, demonstrates that the Severian
dyophysitism is radically different from the Cyrilline. The first is unreal,
only in contemplation, given that Severus distinguishes the natures by a
false invention ( ) as two imaginary self-existent
hypostases; the Cyrilline one is real, given that St Cyril by a true (non
imaginary) contemplation discerns one by one the two united natures as
enhypostatic, not dividing them in two self-existent entities which have
their own hypostasis.
The dissertation presents the Cyrilline and Severian senses of the
expression one Christ out of two natures as dogmatically identical in
order to simultaneously strengthen the orthodoxy of both of them. Our
critique points out that such an identification is impossible.
The monoenergetism and monotheletism of Severus Christology are
formulated by the expressions one composite energy and one composite
will. In the dissertation they are presented as dogmatically identical to
the teaching of St Maximus the Confessor and St John of Damascus
concerning the two energies and two wills of Christ. Our critique proves
that this claim is unfounded. Severus on one hand attributes one united
operative and willing motion to the one composite nature-hypostasis of
the incarnate Logos. The Holy Fathers on the other hand, within an
Orthodox interpretation of St Cyril, accept two natural, free and
unconditional, operative and willing motions proportional to each of the
two natures, according to which the one and the same incarnate Divine

Summary

227

Logos performs His divine and human deeds. Therefore our critique
expresses his disagreement with the dissertations intention to disconnect the monotheletism of the 7th century from the monotheletism of
Severus, given that the very Decree of the VI Ecumenical Council does
not permit such a disconnection.
The dissertation in fact criticizes the polemic of Severus as far as
the Council of Chalcedon is concerned. But this critisism, correct in
other aspects of view, is wrong considering that the polemic is due to the
theological one-sidedness of Severus and not to his heretical Christology.
For this reason the dissertation concludes that Severus was condemned
by the Ecumenical Councils for his obstinate opposition to the Council
and formation of the schism of the 6th century. Our critique emphasizes
that Severus opposition to Chalcedon was the result of his monophysite
Christology.
Finally, it must be said that the authors of these dissertations, in
order to ease the union of the anti-Chalcedonians with the Orthodox
Church, introduce an inadmissible relativism which will be prejudicial
for the Orthodox Faith and Theology and will leave fruitless any good
disposition that the anti-Chalcedonians may have.