Ocean Mansour Sakr Mr.

Ammon AP World History, Period 3 13 Friday 2012 A Report on the Oriental Orthodox Faith

Mansour Sakr 1

Oriental Orthodoxy is the official religion of the Eastern Christian Churches that identify with only three ecumenical councils. These three councils are as follows: the First Council of Nicaea, the First Council of Constantinople, and the First Council of Ephesus. Although Oriental means Eastern, Oriental Orthodox Churches are separate from the Eastern Orthodox Church. In contrast to the Eastern Orthodox Church, the Oriental Orthodox Churches reject the Council of Chalcedon. This is only one of the various characteristics that distinguish the two religions. In accordance to their rejection of the Council of Chalcedon, the Oriental Orthodox Churches are also known as the Old Oriental Churches and the Non-Chalcedonian Churches. The Oriental Orthodox faith consists of the following groups: Armenian Apostolic churches, Coptic Orthodox, Eritrean Orthodox, Ethiopian Orthodox, Syriac Orthodox, and the Malankara Orthodox Syrian Church. All six of these churches share a common faith; however, they are highly independent. The Oriental Orthodox Church split with the rest of the Eastern Christian Church after groups within the Church developed various differences in their ideologies of Christological terminology. To begin with, the First Council of Nicaea in 325 stated that Jesus Christ is God. Later, in 431 the First Council of Ephesus said that even though Jesus was both human and divine, he is one being. About twenty years after the First Council of Ephesus was established,

Mansour Sakr the Council of Chalcedon stated that Jesus is only one person in two natures, one divine and one human. Although the Council of Chalcedon was similar to the First Council of Ephesus, groups who were in opposition to Chalcedon stated that the Council of Chalcedon paralleled Nestorianism. Previously, at the First Council of Ephesus, the doctrine of the Nestorians had been declared as being heretical because the doctrine had stated that Christ was two separate beings, one divine (the Logos) and the other human (Jesus). More specifically, it was Pope Dioscorus, the Patriarch of Alexandria and the other 13 Egyptian Bishops, who refused to accept the Christian ideologies proposed by the Council of Chalcedon. As mentioned above, the Council of Chalcedon held the belief that Jesus exists in two natures, one human and one divine. Pope Dioscorus and his supporters would solely accept Chalcedons beliefs if they had been stated differently. For example, if the Council of Chalcedon stated that Christ was of or from two natures, not in two natures, then Pope Dioscorus would not outright rejected it. Nestorianism was comprehended as viewing Christ in two distinct natures, human and divine. This view was a clear parallel between Chalcedonian and Nestorian ideologies. Therefore, since Nestorianism had been considered a heresy at the First Council of Ephesus, the Council of Chalcedon would have to be rejected as well for almost being an emulation of the Nestorian beliefs. In accordance to its beliefs, the Oriental Orthodox Church was referred to as being Monophysite. Monophysites believed that Christ only had one divine nature, not one divine and one human nature. Although this definition was clearly applicable to the Oriental Orthodox Churches, they refused to accept this labeling because they viewed it as being a term used to describe the heretical teachings of the Council of Chalcedon. Instead, these churches preferred

Mansour Sakr to be referred to as Miaphysite churches. Miaphysite refers to those who believe the Divinity and the Humanity of Christ are combined into one nature, not two separate ones. Miaphystism was established as a response to contradict Nestorianism. In addition to this Christological issue, there were many other secular factors that created the schism in the Eastern Christian Church. Even though differences in Christology were the main cause of the schism, they were not the sole reason for the Alexandrian Church's rejection of the statements of the Council of Chalcedon. For instance, there were multiple political, ecclesiastical, and imperial issues that were being severely debated during that era. After this Christological matter, the patriarchs of Constantinople occasionally stayed in unity with the non-Chalcedonian patriarchs of Alexandria while Rome was constantly not united with the non-Chalcedonian patriarchs and in unbalanced relation with Constantinople. Finally, in 518, the Byzantine Emperor, Justin I, ordered that the Roman Church accept the Chalcedonian Councils decisions because he himself accepted Chalcedon. Justin I ordered that all nonChalcedonian bishops and patriarchs be replaced. He also tried to unite the monks that still refused to accept the statement of the Council of Chalcedon with the rest of the church. This all occurred in a time span somewhere between 535 and 548. During this time period, St. Abraham of Farshut, the head of the Christian monastery at the time, along with four monks, was asked to come to Constantinople. At their arrival, Justinian told them that they would either accept the Council of Chalcedon or lose their positions as monasteries. Abraham rejected to accept such an idea because he preferred to remain in exile instead of following a faith contradictory to his own. After these struggles within the church, the bishops of Alexandria, Ephesus, Antioch, and Rome were put in a position as patriarchs. Each of these four patriarchs was accountable for the

Mansour Sakr bishops and churches in his boundaries. Thus, the schism persisted for a different reason this time: the bishops of Rome and Constantinople excommunicated the non-Chalcedonian bishops for not accepting Chalcedonian teaching that Christ existed in two natures. The separation and distinction between the Orthodox faiths originating from the Christian Church continues today. Therefore, these churches are generally not in communion with the Eastern Orthodox Church; however, but they are in dialogue for a return to unity. By the 20th century there were several meetings between the authorities of the Holy See, the diocese of the Roman Catholic Church, and the Oriental Orthodox Church. Reconciling declarations appeared in the statement of the Syriac Patriarch and the Pope in 1984. In these declarations, they state that the schisms that occurred between their Churches do not affect their faith because these schisms came about only because of different terminologies and culture. Also, they admit that they cant find an actual reason for the separations that happened involving the doctrine of Incarnation. Finally, recent statements indicate that the Holy See views itself as being in partial unity with the other Orthodox patriarchies. According to Jeanine Mananian, a member of the Armenian Apostolic Church and a follower of the Oriental Orthodox faith, the branches of Orthodoxy are gradually moving towards one another every day. She stated that she has a very strong hope that the separate Orthodox faiths will one day fuse back together; however, she doesnt entirely believe that all their differences in Christological perspective may be resolved. Jeanine Mananian is a member of the Holy Cross Armenian Cathedral in Montebello, California. This church is part of Oriental Orthodoxy. Also, it is the oldest Armenian Community in Los Angeles County. First, the church is surrounded by gates with crosses on them. According to Mrs. Mananian, these crosses have the same symbolic meaning as they do in

Mansour Sakr the Catholic Church. However, they do not have the same appearance as the crosses of Christianity; they are a variation of the Christian cross. Then, the front door of the church is a dark glass window with an angel on both sides and two crosses in the center of the door. As expected, this doesnt symbolize anything different than the Catholic Church. Jeanine Mananian said that the figures on the glass door are not any certain saints, but simply angels. Next, the inside of the church has stained glass windows as in many churches. However, these stained glass windows do not have images of saints as in most churches. Instead, the windows have images of angels and Armenian Orthodox crosses as was present on the front door. Mrs. Mananian said that even though there arent any images of saints inside of the church, the Armenian Orthodox Church does have several saints. St. Sarkis, St. Gregory the Illuminator, and St. Thaddaeus are the three saints she considers most common in the Armenian Orthodox faith. Also, the church is decorated with gold throughout. For example, there are two golden icons of Jesus and St. Mary. The alter is decorated with a lot of gold as well. Additionally, the alter has multiple candles spread around. During the mass, there are several priests. According to Jeanine Mananian, the number of priests varies from one mass to the other. Also, all the priests wear black mitres on their heads. A mitre is almost like a veil or a turban. Overall, although Armenian Orthodoxy is part of Oriental Orthodoxy, its customs are not similar to the customs of the other Oriental Orthodox faiths.

Mansour Sakr Bibliography "Council of Chalcedon." World History: Ancient and Medieval Eras. ABC-CLIO, 2012. Web. 12 Jan. 2012. "Eastern Orthodox Church." World History: Ancient and Medieval Eras. ABC-CLIO, 2012. Web. 12 Jan. 2012. Emmons, Jim. "Monophysites." World History: Ancient and Medieval Eras. ABC-CLIO, 2012. Web. 12 Jan. 2012. Weltecke, Dorothea. "Nestorians." World History: Ancient and Medieval Eras. ABC-CLIO, 2012. Web. 12 Jan. 2012.