Church History
8/19/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§143. The Monophysite Controversies." (pp. 2466-2472).
While the council of Chalcedon was an attempt to bring a resolution to the Monophysite controversy, it was not immediately accepted, particularly in Palestine and Egypt (Schaff 2014, p. 2467). The concept of one nature in Christ was not easily overcome by orthodoxy. Though some would accept a composite nature of some sort, they would not accept two complete natures in the one person of Christ (Schaff 2014, p. 2468). The opponents of the confession of Chalcedon objected that the two natures would necessarily result in two separate persons. As a confessional reaction, the Monophysites were careful to confess that God was crucified for us. This confession was accepted by the Chalcedonian faction with the qualification that it was in the same sense that God was born of Mary.
Citing recent research in his time, that of Giesler, Baur, and Dorner, Schaff describes a number of plots and intrigues which influenced the overall situation with Monophysitism (Schaff 2014, p. 2470). After the council of Chalcedon, the monophysite movement in the East proved schismatic, establishing separatist churches. The revolutionary group engaged in riots and armed conflicts for some thirty years. The monophysites fragmented further depending on how willing they were to admit some degree of a human nature in Christ (Schaff 2014, p. 2471).
"§144. The Three, Chapters, and the Fifth Ecumenical Council, A.D. 553." (pp. 2472-2476).
Schaff describes a connection between the Monophysite controversy and emperor Justinian I (Schaff 2014, p. 2473). One of Justinian's hallmarks was to attempt to reconcile heretics and others who were separated from orthodoxy. Justinian's wife, who was a monophysite, attempted to obtain positions of authority for monophysite bishops. Meanwhile, Justinian's desire for reconciliation led him to issue statements and decrees which could be taken as accepting a variety of heretical views (Schaff 2014, p. 2474). Justinian's compromises included condemnation of some Antiochians who had been accepted as orthodox, a complaint about the followers of Cyril in Edessa, and a denial of the communicatio idiomatum (Schaff 2014, p. 2474). This became known as "the Three Chapters." Surrounded by this controversy, Justinian called an ecumenical council (the fifth), in 553, in Constantinople (Schaff 2014, p. 2475). Despite efforts to clarify doctrines, reconciliation was not complete. Schaff observes that the schismatic groups continued, though most gradually reconsidered their views or eventually died out. It was not until the time of Pope Gregory I that most bishops were again in agreement.
8/19/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§143. The Monophysite Controversies." (pp. 2466-2472).
While the council of Chalcedon was an attempt to bring a resolution to the Monophysite controversy, it was not immediately accepted, particularly in Palestine and Egypt (Schaff 2014, p. 2467). The concept of one nature in Christ was not easily overcome by orthodoxy. Though some would accept a composite nature of some sort, they would not accept two complete natures in the one person of Christ (Schaff 2014, p. 2468). The opponents of the confession of Chalcedon objected that the two natures would necessarily result in two separate persons. As a confessional reaction, the Monophysites were careful to confess that God was crucified for us. This confession was accepted by the Chalcedonian faction with the qualification that it was in the same sense that God was born of Mary.
Citing recent research in his time, that of Giesler, Baur, and Dorner, Schaff describes a number of plots and intrigues which influenced the overall situation with Monophysitism (Schaff 2014, p. 2470). After the council of Chalcedon, the monophysite movement in the East proved schismatic, establishing separatist churches. The revolutionary group engaged in riots and armed conflicts for some thirty years. The monophysites fragmented further depending on how willing they were to admit some degree of a human nature in Christ (Schaff 2014, p. 2471).
"§144. The Three, Chapters, and the Fifth Ecumenical Council, A.D. 553." (pp. 2472-2476).
Schaff describes a connection between the Monophysite controversy and emperor Justinian I (Schaff 2014, p. 2473). One of Justinian's hallmarks was to attempt to reconcile heretics and others who were separated from orthodoxy. Justinian's wife, who was a monophysite, attempted to obtain positions of authority for monophysite bishops. Meanwhile, Justinian's desire for reconciliation led him to issue statements and decrees which could be taken as accepting a variety of heretical views (Schaff 2014, p. 2474). Justinian's compromises included condemnation of some Antiochians who had been accepted as orthodox, a complaint about the followers of Cyril in Edessa, and a denial of the communicatio idiomatum (Schaff 2014, p. 2474). This became known as "the Three Chapters." Surrounded by this controversy, Justinian called an ecumenical council (the fifth), in 553, in Constantinople (Schaff 2014, p. 2475). Despite efforts to clarify doctrines, reconciliation was not complete. Schaff observes that the schismatic groups continued, though most gradually reconsidered their views or eventually died out. It was not until the time of Pope Gregory I that most bishops were again in agreement.
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