1. The Nature of Christ

2. Intro Important subject, caused schism in 451
Subject was taught by His Holiness Pope Shenouda III in 1984
The First Theological Dialogue on this subject was in Vienna, Austria in September of 1971
In this dialogue they reached a theological formula accepted by both the Catholic & Oriental Orthodox Churches

3. Then, after 17 years, in 1988 there was an official agreement with the Catholic Church
There was another dialogue with the Eastern Orthodox Churches in 1989, followed by another one in 1990 in Geneva

4. Agreed Statement on Christology
"We believe that our Lord, God and Saviour Jesus Christ, the Incarnate - Logos is perfect in His Divinity and perfect in His Humanity. He made His humanity One with His Divinity without Mixture, nor Mingling, nor Confusion. His Divinity was not separated from His Humanity even for a moment or twinkling of an eye. At the same time, we anathematize the Doctrines of both Nestorius and Eutyches.”

5. from the ewtn website
“Despite certain differences in terminology that had caused misunderstandings and even deep-seated doctrinal disagreements, the qualified Authorities of the Catholic Church and the Churches known as Pre-Chalcedonian were able to declare their full communion in faith in Jesus Christ, who is perfect in his divinity and in his humanity.”

6. The Orthodox Concept Regarding the Nature of Christ

7. The Lord Jesus Christ is God Himself, the incarnate Logos
His Divinity is one with His Humanity, One Incarnate Nature, without mingling, confusion, or alteration; a complete hypostatic union

8. mingling Example: Mingling wheat & barley min·gle
   [ming-guhl]  Show IPAverb, -gled, -gling, noun
verb (used without object)
1.to become mixed, blended, or united.
2.to associate or mix in company: She refuses to mingle withbigots.
3.to associate or take part with others; participate.
verb (used with object)4.to mix or combine; put together in a mixture; blend.
5.to unite, join, or conjoin.
6.to associate in company: a hostess who mingles diplomatswith executives.
7.to form by mixing; compound; concoct.
Example: Mingling wheat & barley

9. confusion Example: tea & milk con·fu·sion [kuhn-fyoo-zhuhn] Show IPA
–noun
1.the act of confusing.
2.the state of being confused.
3.disorder; upheaval; tumult; chaos: The army retreated inconfusion.
4.lack of clearness or distinctness: a confusion in his mindbetween right and wrong.
5.perplexity; bewilderment: The more difficult questions left usin complete confusion.
6.embarrassment or abashment: He blushed in confusion.
7.Psychiatry . a disturbed mental state; disorientation.
8.Archaic . defeat, overthrow, or ruin.
Example: tea & milk

10. alteration
al·ter·a·tion [awl-tuh-rey-shuhn] Show IPA Noun 1.the act or process of altering; the state of being altered: Alteration will improve the dress. 2.a change; modification or adjustment: There has been an alteration in our plans. For example carbon dioxide consists of carbon and oxygen, and the nature of both changes when they are combined; each loses its properties which distinguished it before the unity. In contrast, no change occurred in the Divine or Human nature as a result of their unity.

11. Hypostatic Union
Manhood was not an independent hypostasis apart from the Logos, but became a hypostasis through union with the Logos.
“And without controversy great is the mystery of godliness: God was manifested in the flesh” (1 Tim 3:16)
This union is permanent
Took place from the first moment of conception

12. As a result of the unity of both natures-the Divine and the human-inside the Virgin's womb, one nature was formed out of both: "The One Nature of God the Incarnate Logos“
Used by both St. Cyril & St. Athanasius
After the schism in 451, we were called “Monophysites”… some responded calling them “Diophysites”

13. Protestant
Catholic
Eastern
Oriental
Unity for 1st 5 centuries
Disciples
Different Countries
Christ

14. Fig. (1): Time Line History of Church Denominations
451
431
381
325
Oriental Orthodox Church (Coptic, Ethiopian, Antioch, Armenian, Indian,…) 33
1054
Eastern Orthodox Churches (Constantinople, Greece, Russia,…)
Pentecost
Nicea
Constantinople
Ephesus
Chalcedon
Chalcedonic
Catholics (Rome)
Protestants (Lutheran, Baptist,…)
Jehovah's Witness
Filioque
Adventist
1521
Mormons
1538
Reformation
Church of England
Catholics
(Anglican, Episcopal, United,…)
Cults
Fig. (1): Time Line History of Church Denominations

15. your mama is a monophysite
The term "Monophysites" used for the believers in the One Nature has been intentionally or unintentionally misinterpreted throughout certain periods of history.
Consequently, the Coptic and the Syrian Churches in particular were cruelly persecuted because of their belief, especially during the period which started from the Council of Chalcedon held in 451 AD and continued to the conquest of the Arabs in Egypt and Syria (about 641 AD).
This misinterpretation continued along history as though we believed in one nature of Christ and denied the other nature.

17. The expression "One Nature" does not indicate the Divine nature alone nor the human nature alone, but it indicates the unity of both natures into One Nature which is "The Nature of the Incarnate Logos".

18. St. Cyril
“Well, Godhead is one thing, and manhood is another thing, considered in the perspective of their respective and intrinsic beings, but in the case of Christ they came together in a mysterious and incomprehensible union without confusion or change. The manner of this union is entirely beyond conception.” (St. Cyril, pg 77)

19. So we can say that the Divine nature united hypostatically with the human nature within the Virgin's womb, but after this unity we do not ever speak again about two natures of Christ.
In fact, the expression "two natures" implies in itself division or separation, and although those who believe in "the two natures“ admit unity, the tone of separation was obvious in the Council of Chalcedon - a matter which prompted us to reject the Council and caused the exile of St. Dioscorus of Alexandria.

20. Heresies Concerning the Nature of Christ

21. Heresy of Arius
Arius denied the Divinity of the Lord Jesus Christ; he considered that Christ was not consubstantial with the Father and that He was created.
The roots of Arianism still exist until this day. Even after being condemned in 325 AD by the Council of Nicea, Arius and his followers caused trouble, dissension and suspicions within the Holy Church.

22. Heresy of Apollinarius
Apollinarius preached the Divine Nature of Christ, but did not believe in His complete human nature; he considered that the human nature of Christ was not in need of a soul and thus He was without soul because God the Logos provided the needed life.
As this implied that the human nature of Christ was incomplete, the Holy Ecumenical Council of Constantinople held in 381 AD condemned Apollnarius and rejected his idea declaring it a heresy.

23. Heresy of Nestorius
Refused ‘Theotokos’… impossible for a human to give birth to God
2 persons
Co-joining, ‘God with’
Theology from below
Makes Christ like Moses, or Ignatius

24. Heresy of Eutychus Archimandrite of monastery in Constantinople
In zealously opposing Nestorianism, he went to opposite extreme
Humanity to Divinity, like a drop of water in the ocean

25. Heresy of Eutychus
After St. Dioscorus had excommunicated him, Eutyches pretended that he repented and accepted the true faith and St. Dioscorus allowed him to return on the condition that he would refute his heresy.
Later on however, he again declared his corrupt belief and was condemned by the Council of Chalcedon held in 451 AD, and was also excommunicated by the Coptic Church.

26. Chalcedon
In spite of the fact that the Council of Ephesus had excommunicated Nestorius, the Nestorian roots extended to influence the council of Chalcedon where the trend to separate the two natures became so apparent that it was said that Christ is two persons, a God and a human being; the one works miracles and the other accepts insults and humiliation.
Following the same trend, Leo, the Bishop of Rome, accordingly declared his famous Tome which was rejected by the Coptic Church. But the Council accepted and voted for it, thus confirming that two natures existed in Christ after their unity: a Divine nature performing its functions and a human nature carrying out its role.

27. Chalcedon
Nestorius claimed that those two natures were distinctly separate. The Carthage's Council proclaimed their union but Nestorius separated them by this explanation. Just as he concluded that Christ had two natures, he also concluded that He had two wills and two lines of action.
The problem of the two natures and two wills has its roots here and thus began disruption and conflict within the Church. Now we are trying to settle this question by attempting to rewrite a satisfactory wording of our faith, which would be acceptable to all.

28. Nestorius Eutychus Apollinarius Non- Chalcedonian Chalcedonian
2 Persons
2 Natures
2 wills
Chalcedonian
Non- Chalcedonian
1 Person
2 Natures
2 wills
1 Person
1 Nature
1 will
Eutychus

29. The Nature of the Union

30. Iron & Fire

31. Iron & Fire

32. Soul & Body

33. Soul & Body

34. The Unity of Nature & the Birth of Christ

35. Who did the Virgin give birth to?
"The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. " (Luke. 1:35)?

36. Who did the Virgin give birth to?
"For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.“ (Is 9: 6).

37. Therefore, our worship is not offered to the Divine nature apart from the human nature. There is no separation and consequently, all worship is to the Incarnate God.

38. قدوس الله. قدوس القوى. قدوس الحى الذى لا يموت. يا من صلب عنا ، ارحمنا.
Holy God, Holy Mighty, Holy Immortal, Who was born of the Virgin, have mercy upon us.
Agioc `o Qeoc> `agioc icxuroc> `agioc aqanatoc> `o ek parqenou genneqeic `elehcon `hmac.
قدوس الله. قدوس القوى . قدوس الحى الذى لا يموت. يا من ولد من العذراء ، ارحمنا.
Holy God, Holy Mighty, Holy Immortal, Who was crucified for us, have mercy upon us.
Agioc `o Qeoc> `agioc icxuroc> `agioc aqanatoc> `o `ctaurwqeic di `hmac `elehcon `hmac.
قدوس الله. قدوس القوى. قدوس الحى الذى لا يموت. يا من صلب عنا ، ارحمنا.
B-Liturgy

39. Holy God, Holy Mighty, Holy Immortal, Who rose from the dead and ascended into the heavens, have mercy upon us.
Agioc `o Qeoc> `agioc icxuroc> `agioc aqanatoc> `o `anactac ek twn nekrwn kai `anelqwn eic touc ouranouc `ele`hcon `hmac.
قدوس الله. قدوس القوى. قدوس الحى الذى لا يموت. يا من قام مـن الأمـوات وصعـد الـى السموات ، ارحمنا.
Glory be to the Father and to the Son and to the Holy Spirit, both now, and always, and unto the age of ages. Amen. O Holy Trinity, have mercy upon us.
Do[a Patri kai Uiw kai `agiw `Pneumati> kai nun kai ae`i kai eic touc `ewnac twn `ewnwn> `amhn> Agi`a Triac `ele`hcon `hmac.
المجد للآب والابن والروح القدس الآن وكل أوان وإلى دهر الداهرين آمين. أيها الثالوث القدوس ، ارحمنا.
B-Liturgy

40. "Before Abraham was, I am. " (John. 8:58)
"Before Abraham was, I am. " (John. 8:58). He did not say, "My Divine nature existed even before Abraham", but He said, "I am", which proves the unity and Oneness of His Nature.

41. The One Nature of Incarnate Logos
It has all the properties of the Divine nature and all those of the human nature. In this One Nature, the body was not transmuted to the Divine nature but remained as a body, the body of God the Logos. The Logos, also was not transmuted to be a human nature but remained as it is the Divine nature though united with a body.
His Divinity is not susceptible to death while His human nature is liable to die.
Both the Divine and the human natures united in essence in the Hypostasis and in nature without separation.

42. What happened when Christ died?
As we say in the Syrian Fraction, concerning the death of Christ:
"The soul left the body but His Divinity never departed neither from His Soul nor from His Body. His Soul likewise, whilst united with His Godhead, descended into hell to preach those who died in the faith and to open to them the gates of Paradise and let them enter. Yet His Body, also united with His Godhead, remained in the grave. "

43. The Importance for our Salvation
the Tome of Leo says also that Christ is two: God and man, the One astonished us with miracles and the other received disgrace and suffering!
What then? If that one being is alone the receiver of suffering, then where is the salvation we gained?!

45. Suffering
Surely, Divinity is not susceptible to suffering, but when the human nature underwent suffering, it was united with the divine nature. Thus pain was inflicted upon this one Nature.
This Explains why the Creed set by the Holy Council of Nicea says, "The Only-Begotten Son of God descended from heaven, was Incarnate and became man and was crucified for our sake in the reign of Pilate, suffered and was buried and rose from the dead".
There is a great difference between saying that the human nature alone, apart from the Divine nature, suffered, and that the Incarnate Only-Begotten Son was crucified, suffered, was buried and rose from the dead.
Thus, here we find the advantage of believing in the One Nature which provides effective unlimited redemption.

46. Did the Divinity suffer?
We say that, essentially, the Divine nature is not susceptible to suffering yet He suffered due to His humanity, and was physically crucified.
Hence we say in the prayer of the the sixth hour, "You who have tasted death physically in the sixth hour". He, the man, united with the Godhead, physically died and His death provided unlimited atonement.
Example of red-hot iron

47. St. Paul the Apostle speaks to the bishops of Ephesus asking them: "
St. Paul the Apostle speaks to the bishops of Ephesus asking them: "... to shepherd the church of God which He purchased with His own Blood." (Acts 20:28); he ascribes, the Blood to God, although God is Spirit, and the Blood is that of His humanity.

48. Son of Man
He told Nicodemus "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven." (John. 3:13).
"For the Son of Man is Lord even of the Sabbath day". (Matt. 12:8)
He said, that the Son of Man has power on earth to forgive sins (Matt. 9:6).

49. Thus, we notice here that the term "Son of Man" cannot indicate the human nature alone nor the Divine Nature alone, but indicates the unity of the two natures or the One Nature of the Incarnate Logos.

50. One Will & One Act
Does the Lord Christ have two wills and two actions?
a Divine will and a human will, as well as two actions, that is, a divine act and a human act?
As we believe in the One Nature of the Incarnate Logos, as St. Cyril the Great called it, likewise: We believe in One Will and One Act:
Naturally, as long as we consider that this Nature is One, the Will and the Act must also each be one. What the Divine nature Chooses is undoubtedly the same as that chosen by the human Nature because there is not any contradiction or conflict whatever between the will and the action of both.

51. One Will & One Act
The Lord Jesus Christ said: "My food is to do the Will of Him that sent Me to finish His work. " (John. 4:34). This proves that His Will is the same as that of the Father. In this context, He said about Himself " the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner." (John. 5:19).
He does not seek for Himself a will that is independent of that of the Father. Consequently He Says "For I have come down from heaven, not to do My own will, but the will of Him who sent Me.” (John 6:38).

52. One Will & One Act
It is obvious that the Father and the Son in the Holy Trinity have One Will, for the Lord Jesus Christ said: "I
and My Father are One. " (John. 10:30).
Hence, since He is one with Him in the Divinity, then He is essentially one with Him concerning the Will. Again, the Son, in His Incarnation on earth, was fulfilling the Will of the heavenly Father. Thus it must be that He Who united with the manhood had One Will.
In fact, Sin is nothing but a conflict between man's will and God's. But remember that our Lord Jesus Christ had no sin at all. He challenged the Jews saying: "Which of you convicts Me of Sin?." (John. 8:46). Therefore, His Will was that of the Father.

53. One Will & One Act
The Saints who are perfect in their behavior achieve complete agreement between their will and the Will of God, so that their will becomes that of God, and the Will of God becomes their will.
And St. Paul the Apostle said "But we have the mind of Christ." (1 Cor. 2:16). He did not say that our thoughts are in accord with the mind of Christ, but that "we have the mind of Christ", and here the unity is stressed.
If this is said about those with whom and in whom God works, then how much more the unity between the Son and His Own manhood would be in all that is related to the will, the mind and the power to act! He, in Whom the Divine nature has united with the human nature, a Hypostatic and Essential union without separation-not for a second nor a twinkle of an eye.

54. One Will & One Act
If there was not unity between the Will of the Divine nature of Christ and His human nature, this would have resulted in internal conflict. Far be it from Him! How then could Christ be our guide and our example... to follow in His footsteps (1 John 2:6)?.
The complete righteousness which marked the life of our Lord Jesus was due to His Divine as well as His Human will.

55. One Will & One Act
The same is true of the salvation of mankind, the message for which Christ came and said: "For the Son of Man has come to save that which was." (Matt. 18:11). This is the same Will of the Father who "He loved us and sent His Son to be the propitiation for our sins. " (1 John. 4:10).
Thus, the crucifixion was the choice of the Divine as well as the human nature. Had it not been One Will, it would not have been said that Christ died by His Own Will for our sake.
Since the Will is One, the Act is necessarily One. Here we do not distinguish between the two natures.