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	Chalcedonian - Wikipedia, the free encyclopedia
		The Chalcedonian churches are those Christian churches who follow the Christological teachings of the Council of Chalcedon, in contradistinction to Nestorians, Monophysites and Monothelites.
		The primary emphasis of Chalcedonian christology is the full humanity and full divinity of Jesus, the second person of the Holy Trinity.
		The Chalcedonian churches, which accept this council, include the Roman Catholic and Eastern Orthodox churches, as well as most Protestant churches.
	en.wikipedia.org /wiki/Chalcedonian (131 words)

	The Byzantine Fathers
		The Chalcedonian Oros and the Tragic Schism in the Church.
		The Accession to the Throne of Justin I and Justinian I. The Chalcedonian Reaction in Constantinople.
		Pope Gregory I and the Chalcedonian Patriarch of Alexandria Eulogius.
	www.holytrinitymission.org /books/english/fathers_florovsky_3.htm (16869 words)

	"Can We Dispense With Chalcedon?" by Gerald E Bray
		As we have already indicated, the authority of the Chalcedonian Definition rests ultimately on its claim to be a comprehensive analysis of biblical teaching.
		It may however be argued that this is an extreme view, that in fact the different currents in Scripture are logically connected and led to the ontological development of Chalcedon either by a random (but nevertheless understandable) choice of alternatives or by an inner logic present in the kerygma from the beginning.
		The Chalcedonian Christ is accused of being less than fully human because (a) he is sinless; (b) he is genetically absurd; (c) he lacks a human personality.
	www.earlychurch.org.uk /article_chalcedon_bray.html (6305 words)

	[No title]
		But even when in}{\i two natures}{ is accepted as the original reading of the Chalcedonian definition (although }{\i from two natures}{ is what the rnanuscripts contain), it should be taken as an anti-Eutychianist statement meaning }{\i in two ousiais,}{ since this is what had been denied.
		While the Chalcedonians concentrated on the }{\i confusors of the ousiai}{ in Christ, the Alexandrians were still fighting the separators of natures or hypostases.
		We must be very clear about the fact that the Chalcedonians means two ousiai when they speak of two physeis after the union, whereas the non-Chalcedonians, as pointed out very clearly by Father Samuel's paper also, do not mean one ousia when they speak of one physis after the union.
	www.romanity.org /data/ro2entx.rtf (7251 words)

	Alexandrian Theology (Site not responding. Last check: 2007-10-13)
		The main purpose of Philoponus' literary endeavour in the Arbiter and the subsequent treatises was a defense of miaphysitism and a critique of Chalcedonian Christology.
		Be cause of his identification of particular nature and hypostasis the Chalcedonian distinction between the level of hypostasis, where unity is effected, and the level of nature, where duality is preserved, appeared to him wholly incomprehensible.
		Notwithstanding this methodological caveat, the kerygmatic scope of the Chalcedonian definition, the affirmation of the reality of divinity and humanity in the one person of Jesus Christ, calls for an ontological clarification.
	www.wordtrade.com /religion/christianity/alexandriantheologyR.htm (858 words)

	Christology: From Chalcedon to Anselm (Site not responding. Last check: 2007-10-13)
		The Chalcedonian unity of person in the distinction of natures provides the dogmatic basis for the preservation of the divine transcendence, which must always be a feature of the Christian concept of God.
		The Chalcedonian definition may seem to have a static-ontic ring, but it is not meant to do away with the salvation-historical aspect of biblical christology, for which, in fact, it provides a foundation and deeper insights.
		Byzantium, while remaining true to the letter of the Chalcedonian definition, manifested always, throughout its history, in its political theology and in the character of its spirituality generally, the "Neo-Chalcedonian" standpoint which emphasizes the "divinizing" of the natural, and is therefore uneasy with the Chalcedonian duality of natures.
	www.prayerbook.ca /crouse/writings/christology.htm (1822 words)

	Is a Chalcedonian Christology Coherent?
		He examines the Chalcedonian Formulation of A.D. 451 which says that Jesus is both fully God and fully man simultaneously.
		The Chalcedonian’s claimed that "Jesus was homoousios [of the same substance] with us as to his humanity." This claim, Moulder has rightly said, is open to dispute because what it means to be human is open to dispute.
		Instead of being homoousios with the Father with regards to the omnies, Christ is homoousios with the Father in respect to having the love of the Father, or as Moulder would term it, homoagapen with the Father.
	www.apostolic.net /biblicalstudies/chalcedon.htm (4284 words)

	Chalcedonian Creed - Wikipedia, the free encyclopedia
		The Chalcedonian Creed was adopted at the Council of Chalcedon in 451 in Asia Minor.
		The Chalcedonian Creed was written amid controversy between the western and eastern churches over the meaning of the incarnation (see Christology), the ecclesiastical influence of the emperor, and the supremacy of the Roman Pope.
		The western churches readily accepted the creed, but some eastern churches did not.
	en.wikipedia.org /wiki/Chalcedonian_Creed (408 words)

	Oriental Orthodoxy
		Council of Chalcedon (AD), but many Egyptian Christians including many monks, were unhappy with the decisions of the council, and pro-Chalcedonian and anti-Chalcedonian parties formed in the church, and tried to get their candidates appointed as the Pope and Patriarch of Alexandria, who was the chief bishop of the church in north-eastern Africa.
		The Chalcedonians sometimes called the non-Chalcedonians "monophysites", though the Coptic Church denies that it teaches monophysitism, which it regards as a heresy.
		The Chalcedonian formula was rejected by the Patriarch of Antioch, leading to the persecution of the non-Chalcedonian Syrian church.
	home1.gte.net /~vze48txr/OrientalOrthodoxy.htm (3028 words)

	One Physis or Hypostasis of God the Logos Incarnate
		The Chalcedonian Orthodox, on the other hand, believe that it was Cyril's Christology which was not only fully accepted at Ephesus, but served as the basis of all judgments concerning Christology at Ghalcedon in 451 and especially at Constantinople in 553.
		The Chalcedonian definition also speaks of itself as preserving the order and all the decrees concerning the Faith passed by the Holy Synod held formerly at Ephesus....
		But even when in two natures is accepted as the original reading of the Chalcedonian definition (although from two natures is what the rnanuscripts contain), it should be taken as an anti-Eutychianist statement meaning in two ousiajs, since this is what had been denied.
	www.orthodoxunity.org /article06.html (9231 words)

	Roman Emperors - DIR Justin II
		However, the division between the Chalcedonians and the Monophysites was as wide as ever, and now that the Monophysites had priests and bishops of their own, it was less likely that the schism would ever be healed.
		The empress Sophia, like her aunt, had been openly Monophysite, and Justin II had possibly leaned in the same direction, but realizing that Monophysite sympathies would be a political liability for an ambitious emperor-in-waiting, both had become solidly orthodox.
		350-354, argues that the Chalcedonian patriarch of Antioch, Gregory, was responsible for Justin's suspicions of Mundhir.
	www.roman-emperors.org /justinii.htm (7552 words)

	BOOK REVIEW: C. Horn - Jan-Eric Steppa, John Rufus and the World Vision of Anti-Chalcedonian Culture. (Site not responding. Last check: 2007-10-13)
		The woman’s illness is not described or suggested as in any way linked to her prior forced attendance at the Chalcedonian liturgy.
		Rather the accompanying circumstances of her illness, presumably delirium, seem to be used to link her backwards with previous events, but are not caused by them.
		Although any historian, no matter how hard she or he tries, ultimately will admit that the historiographical product is and cannot be free from ideological concerns, in order to be fully understood, Rufus’s work does need to be appreciated as historiography, a perspective not pursued by Steppa.
	syrcom.cua.edu /hugoye/Vol6No1/HV6N1PRHorn.html (2739 words)

	Pannenberg and the Chalcedonian Creed
		It seems that the way forward is to adopt, with the Chalcedonian fathers, the idea that sinfulness is not necessary to true humanity.
		The Chalcedonian definition insists that the divine nature and the human nature are unmixed.
		When we take into account Pannenberg's refusal, already mentioned, to agree to the Chalcedonian conception of two natures in one person, it is clear that here he is positing a fundamental limitation of the person Jesus, not simply a limitation of the human nature without so limiting the divine nature.
	freespace.virgin.net /linz.cullen/pannenberg.html (4524 words)

	Practical Steps Toward Unity
		The Chalcedonian dispute was particularly disruptive in the church of Antioch, where long-standing tensions had existed between Christians of Greek bent and those of more Semitic, specifically Syriac, orientation.
		As soon as Chalcedonians see their bishops alongside non-Chalcedonian bishops, and vice versa, working for a common cause, bonds of fraternity will be quick to form.
		In other words, while in our seminaries we Chalcedonians have felt ourselves enormously enriched by the presence of non-Chalcedonian students, we have not always been able to familiarize ourselves with their heritage as extensively as we might like.
	www.orthodoxunity.org /article09.html (2437 words)

	The Glory of Christ: B.B. Warfield on Jesus of Nazareth [Evangelical Library] (Site not responding. Last check: 2007-10-13)
		Only on the assumption of this [the Chalcedonian] conception of Our Lord's person as underlying and determining their presentation, can unity be given to their representations; while, on this supposition, all their representations fall into their places as elements in one consistent whole.
		It is perhaps no surprise that the Chalcedonian definition is being called into question by theologians at exactly the same point in time as the fundamental theological unity of the Bible is also being subjected to vigorous assault.
		Historically, of course, the Chalcedonian definition was formulated by the church in the context of needing to emphasise the unity of the Son with the Father in terms of divinity, while yet also establishing his unity with humanity in the Incarnation.
	www.elib.org.uk /lectures/warfield.html (7727 words)

	Christ in a Pluralistic Age
		The intention of the Chalcedonian creed was to satisfy these concerns, both of which are faithful to the New Testament and liberating in their effects on the believer.
		They have been read, instead, as describing a radically supernatural being, the God-man. That a full human nature is asserted in the Chalcedonian creed has not prevented the dominance of the view that the God-man is remote from the actual humanity known and experienced by believers.
		Although no phrase in the Chalcedonian creed explicitly asserts the primacy of the divine initiative in the incarnation, this primacy is implied.
	www.religion-online.org /showchapter.asp?title=403&C=130 (3724 words)

	Christian History Handbook: Medieval: Lecture One (Site not responding. Last check: 2007-10-13)
		Yet the opponents of the Chalcedonian formula in Egypt and Syria remained adamant and accelerated the process of separating their churches from the orthodox catholic fellowship.
		One was the teacher of Nestorius, Theodore of Mopsuestia; another was a document written to defend Nestorius against Cyril of Alexandria by Theodoret of Cyrus; and the third condemned a letter written by Ibas of Edessa to a Persian bishop favorable to Nestorius.
		Indeed, by the end of the sixth century orthodox Chalcedonian clergy maintained control of the church properties in many eastern regions by means of the military presence of the Imperial government.
	www.sbuniv.edu /~hgallatin/ht34632e01.html (4090 words)

	History of Dogma - Volume IV (ii.ii.i.iv.iv)
		The severest condemnation of the Chalcedonian Creed as decree wrung from the Eastern Churches, is to be found in the history of the next 68 years.
		It is undeniable that Chalcedonian orthodoxy was first firmly established in the East in the age of Justinian, that is to say, inner agreement with the Chalcedonian Creed was then first secured to any large extent, and this without abandoning Cyril’s religious theology, but on the contrary while emphasising it and giving it the preference.
		The latter on the contrary for the two or three generations after the Chalcedonian Creed, shews that it had in it sufficient life and vigour to be accessible to the influence of the most varied movements and thoughts.
	www.ccel.org /ccel/harnack/dogma4.ii.ii.i.iv.iv.html (8707 words)

	Why Such an Insistence on a Chalcedonian Christology?
		Q: It seems from your writings that you place a high premium on a Chalcedonian understanding of Christ (which states that there is a vital union between Christ's complete divine and human natures, resulting in one whole, unfragmented person), and explain the Oneness of God from this perspective.
		A: Yes, a Chalcedonian Christology is central to my theology, as it should be to anyone’s as far as I am concerned.
		Only a Chalcedonian understanding of Christ, coupled with a proper understanding of the limitation of the exercising of Christ's deity (Phil 2:5-11) can explain the Biblical presentation of Jesus Christ as being fully God and a genuine human being simultaneously from conception, and His inferiority to the Father, all the while maintaining Biblical monotheism.
	www.apostolic.net /biblicalstudies/chalcedoninsistanceon.htm (640 words)

	The Legacy of Chalcedon (451-681)
		Acacius was excommunicated by Pope Felix III in 484.
		"Monophysite" opposition to Chalcedon: focused on the Chalcedonian formulation "in two natures." Monophysites wished a reaffirmation of the Cyrillian "one nature incarnate of God the Word." This was not a return to Eutyches, although more extreme Monophysite theologies did develop in that direction.
		In 518, Severus was deposed and he fled into exile in Alexandria from which he continued to encourage his followers, eventually agreeing to the provision of a Monophysite hierarchy for the Church in Syria.
	www.etss.edu /hts/hts1/notes16.htm (582 words)

	MENZE: Priests, Laity and the Sacrament of the Eucharist in sixth century Syria (Site not responding. Last check: 2007-10-13)
		The Eucharist formed the visible boundary between Chalcedonians and non-Chalcedonians in the fifth and sixth centuries.
		Several canons deal in part with clergy who had been at some point in the service of the Chalcedonians; they distinguish between clergy who were ordained by non-Chalcedonians and "joined the heretics [] by necessity or by transgression,"51 and clergy who had been ordained by Chalcedonians and later joined the non-Chalcedonians.
		It was therefore the bishops who tried to draw a clear line, and enforce the understanding of the "orthodox" Eucharist as necessary for salvation, but the demarcation often had less impact on their followers than the bishops may have wished.
	syrcom.cua.edu /Hugoye/Vol7No2/HV7N2Menze.html (5708 words)

	The Post-Chalcedonian Church: A non-Chalcedonian Perspective (Site not responding. Last check: 2007-10-13)
		As many of their bishops were expelled, as they were deprived of a number of their churches, and as the Holy Places in the Holy Land came under Chalcedonian control, they had to redefine their church under radically different conditions.
		At the heart of the redefinition was an emphasis on the church sacraments Ð especially the Eucharist.
		Where he appeared he proved to be a threat for the territorial integrity of the Chalcedonian bishops.
	www.humnet.ucla.edu /lateantique/gradconference/menze.html (600 words)

	Teaching Minds, Changing Hearts
		The doctrine of the incarnation of God in Jesus of Nazareth would be a logical absurdity if one were to assert that Jesus both had the essential attributes of deity and, at the same time, did not have the essential attributes of deity.
		According to Morris, in the case of the Chalcedonian Confession the person of Jesus constitutes not only all those essential properties of being fully human, but his essential human nature is only part of a greater whole, that of subsisting within a divine nature.
		Hence, "the Chalcedonian Fathers were accepting, and giving conciliar authority to, what had had its place in the Church’s Christological thought from earliest days."48 Moreover, uniting God and humanity was anathema to Greek thought, particularly with the well-developed strains of Gnosticism in 451.
	www.tmch.net /christcalcedon.htm (7360 words)

	Patriarch Sfeir Conference at Oxford University, October 31 2003
		As a result of their loyalty to the Chalcedonian faith, they were opposed by the Monophysites.
		All contacts with Constantinople were severely punished, and the Arabs authorities obliged the Chalcedonian Christians to cut off their relations with the Byzantine Empire.
		Therefore, the Chalcedonian see of Antioch became vacant between 702‑742 A.D., for the Islamic government was completely intolerant of any Byzantine presence in the city.
	www.lebanese-forces.org /activities/Patriarch/oxford2003.htm (4748 words)

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