Name and characteristicsThe name "Oriental Orthodox Churches" was coined for the Conference of Addis Ababa in 1965. At the time there were five participating churches, the Eritrean Church not yet being autocephalous. Other names by which the churches have been known include Old Oriental, Ancient Oriental, Lesser Eastern, Anti-Chalcedonian, Non-Chalcedonian, Pre-Chalcedonian, Miaphysite or Monophysite, although the Church of the East is equally anti-, non- and pre-Chalcedonian.
Theology and ecclesiologyThe Oriental Orthodox Churches are distinguished by their recognition of only the first three ecumenical councils during the period of the State church of the Roman Empire—the First Council of Nicaea in 325, the First Council of Constantinople in 381 and the Council of Ephesus in 431. Oriental Orthodoxy shares much theology and many Ecclesiology, ecclesiastical traditions with the Eastern Orthodox Church; these include a similar Theosis (Eastern Christian theology), doctrine of salvation and a tradition of collegiality between bishops, as well as reverence of the Theotokos and use of the Nicene Creed. The primary theological difference between the two communions is the differing Christology. Oriental Orthodoxy rejects the Chalcedonian Definition, and instead adopts the miaphysite formula, believing that the human and Divinity, divine natures of Christ are united. Historically, the early prelates of the Oriental Orthodox Churches thought that the Chalcedonian Definition implied a possible repudiation of the Trinity or a concession to Nestorianism. The break in communion between the Imperial Roman and Oriental Orthodox churches did not occur suddenly, but rather gradually over 2-3 centuries following the Council of Chalcedon. Eventually the two communions developed separate institutions, and the Oriental Orthodox did not participate in any of the later ecumenical councils. The Oriental Orthodox Churches maintain their own ancient apostolic succession. The various churches are governed by Holy Synod, holy synods, with a ''primus inter pares'' bishop serving as Primate (bishop), primate. The primates hold titles like patriarch, catholicos, and Pope of the Coptic Orthodox Church of Alexandria, pope. The Church of Alexandria, Alexandrian Patriarchate, the Church of Antioch, Antiochian Patriarchate along with Holy See, Rome, was one of the most prominent sees of Early Christianity, the early Christian Church. Oriental Orthodoxy does not have a magisterial leader like the Roman Catholic Church, nor does the communion have a leader who can convene ecumenical synods like the Eastern Orthodox Church.
Non-Chalcedonian ChristologyThe schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in Christology. The First Council of Nicaea, in 325, declared that Jesus Christ is God in Christianity, God, that is to say, "consubstantial" with the Father. Later, the third ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being, or person (Hypostatic union, hypostasis). Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine (the Logos) and one human (Jesus), who happened to inhabit the same body. The churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and therefore strongly supported the decisions made at Ephesus. Twenty years after Ephesus, the Council of Chalcedon reaffirmed the view that Jesus Christ was a single person, but at the same time declared that this one person existed "in two complete natures", one human and one divine. Those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Christian Church to Nestorianism by stealth. As a result, over the following decades, they gradually separated from communion with those who accepted the Council of Chalcedon, and formed the body that is today called the Oriental Orthodox Churches. At times, Chalcedonian Christians have referred to the Oriental Orthodox as being Monophysitism, monophysites—that is to say, accusing them of following the teachings of Eutyches (c. 380 – c. 456), who argued that Jesus Christ was not human at all, but only divine. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being monophysite is to accuse it of falling into the opposite extreme from Nestorianism. However, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as miaphysite instead, holding that Christ has one nature, but this nature is both human and divine.
Modern alignmentsToday, Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church or any other churches; the Oriental Orthodox Churches while in communion do not form a single church as the Catholics or Eastern Orthodox. Slow dialogue towards restoring communion between the two Orthodox groups began in the mid-20th century, and dialogue is also underway between Oriental Orthodoxy and the Catholic Church and others. In 2017, the mutual recognition of baptism was restored between the Coptic Orthodox Church of Alexandria and the Catholic Church. Also baptism is mutually recognized between the Armenian Apostolic Church and the Catholic Church. The Oriental Orthodox Churches are generally considered to be more social conservatism, conservative with regard to social issues as well as enthusiastic about ecumenism, ecumenical relations with non-Orthodox Christian Churches. All Oriental Orthodox Churches are members of the World Council of Churches.
Post Council of Chalcedon (AD 451)The schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. The separation resulted in part from the refusal of Pope Dioscorus I of Alexandria and the other thirteen Egyptian bishops to accept the Christological dogmas promulgated by the Council of Chalcedon, which held that Jesus is in two natures: one divine and one human. They would accept only "of or from two natures" but not "in two natures". To the hierarchs who would lead the Oriental Orthodox, the latter phrase was tantamount to accepting Nestorianism, which expressed itself in a terminology incompatible with their understanding of Christology. Nestorianism was understood as seeing Christ in two separate natures, human and divine, each with different actions and experiences; in contrast Cyril of Alexandria advocated the formula "One Nature of God the Incarnate Logos" (or as others translate, "One Incarnate Nature of the Word"), stressing the unity of the incarnation over all other considerations. It is not entirely clear that Nestorius himself was a Nestorian. The Oriental Orthodox Churches were therefore often called "monophysite", although they reject this label, as it is associated with Eutychianism, Eutychian monophysitism; they prefer the term "miaphysite". The Oriental Orthodox Churches reject what they consider to be the heretical monophysite teachings of Apollinaris of Laodicea and Eutyches, the Dyophysite definition of the Council of Chalcedon and the Antiochene Christology of Theodore of Mopsuestia, Nestorius, Theodoret, and Ibas of Edessa. Christology, although important, was not the only reason for the Alexandrian Church's refusal to accept the declarations of the Council of Chalcedon; political, ecclesiastical and imperial issues were hotly debated during that period. In the years following Chalcedon the patriarchs of Constantinople intermittently remained in communion with the non-Chalcedonian Patriarch of Alexandria, Patriarchs of Alexandria and Patriarch of Antioch, Antioch (see Henotikon), while Rome remained out of communion with the latter and in unstable communion with Constantinople. It was not until 518 that the new Byzantine Emperor, Justin I (who accepted Chalcedon), demanded that the church in the Roman Empire accept the council's decisions. Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate. Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of this event is unknown, but it is believed to have been between 535 and 548. Abraham of Farshut, Saint Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks. Upon arrival, Justinian summoned them and informed them that they would either accept the decision of the council or lose their positions. Abraham refused to entertain the idea. Theodora (6th century), Theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria.
20th centuryBy the 20th century the Chalcedonian schism was not seen with the same importance, and from several meetings between the authorities of the Holy See and the Oriental Orthodoxy, reconciling declarations emerged in the common statement of Syriac Patriarch Mar Ignatius Zakka I Iwas and the Roman Pope John Paul II in 1984: According to the canons of the Oriental Orthodox Churches, the four bishops of Rome, Constantinople, Alexandria and Antioch were all given status as Pentarchy, patriarchs; in other words, the ancient apostolic centres of Christianity, by the First Council of Nicaea (predating the schism)—each of the four patriarchs was responsible for those bishops and churches within his own area of the Christian Church. Thus, the Bishop of Rome has always been held by the others to be fully sovereign within his own area, as well as "Primus inter pares, first-among-equals", due to the traditional belief that the Twelve Apostles, Apostles Saint Peter and Paul the Apostle, Saint Paul were martyred in Rome. The technical reason for the schism was that the bishops of Rome and Constantinople excommunicated the non-Chalcedonian bishops in 451 for refusing to accept the Dyophysitism, "in two natures" teaching, thus declaring them to be out of communion. The highest office in Oriental Orthodoxy is that of patriarch. There are patriarchs within the local Oriental Orthodox communities of the Coptic, Armenian, Eritrean, Ethiopian, Syriac, and Indian (Malankara) Orthodox churches. The title of pope, as used by the leading bishop of the Coptic Church, has the meaning of "Father" and is not a jurisdictional title.
WorshipOriental Orthodox Christians, such as Copts, Syrians and Indians, use a breviary such as the Agpeya and Shehimo respectively, to pray the canonical hours seven times a day while facing in the ad orientem, eastward direction towards Jerusalem, in anticipation of the Second Coming of Jesus; this Christian practice has its roots in , in which the prophet David prays to God seven times a day. Before praying, they wash their hands and face in order to be clean before and present their best to God; Tradition of removing shoes in the home and houses of worship, shoes are removed in order to acknowledge that one is offering prayer before a holy God. In this Christian tradition, it is customary for women to wear a Christian headcovering when praying.
Geographical distributionAccording to the Encyclopædia of Religion and Ethics, Encyclopedia of Religion, Oriental Orthodoxy is the Christian tradition "most important in terms of the number of faithful living in the Middle East", which, along with other Eastern Christianity#Families of churches, Eastern Christian communions, represent an Autochthonous population, autochthonous Christian presence whose origins date further back than the birth and spread of Islam in the Middle East. It is the dominant religion in (94%) and ethnically Armenians, Armenian unrecognized Nagorno-Karabakh Republic (95%). Oriental Orthodoxy is a prevailing religion in (43.1%), while Protestants account for 19.4% and Islam - 34.1%. It is most widespread in two regions in : Amhara Region, Amhara (82%) and Tigray Region, Tigray (96%), as well as the capital city of Addis Ababa (75%). It is also one of two major religions in (40%). It is a minority in (<20%), Sudan (3–5%), Syria (2–3% out of the 10% of total Christians), Lebanon (10% of the 40% of Christians in Lebanon or 200,000 Armenians and members of the Church of the East) and Kerala, (7% out of the 20% of total Christians in Kerala). In terms of total number of members, the Ethiopian Church is the largest of all Oriental Orthodox churches, and is second among all Orthodox churches among Eastern and Oriental Churches (exceeded in number only by the Russian Orthodox Church). Also of particular importance are the Armenian Patriarchate of Constantinople in Turkey and the Christianity in Iran, Armenian Apostolic Church of Iran. These Oriental Orthodox churches represent the largest Christian minority in both of these predominantly Muslim countries, Turkey and Iran.
OrganizationThe Oriental Orthodox Churches are a Full communion, communion of six autocephalous (that is, administratively completely independent) regional churches. Each church has defined geographical boundaries of its jurisdiction and is ruled by its council of bishops or synod presided by a senior bishop–its primate (or first hierarch). The primate may carry the honorary title of pope (in the Alexandria tradition), patriarch, abuna (in the Ethiopian tradition) or catholicos. Each regional church consists of constituent eparchies (or, dioceses) ruled by a bishop. Some churches have given an eparchy or group of eparchies varying degrees of autonomy (self-government). Such autonomous churches maintain varying levels of dependence on their mother church, usually defined in the document of autonomy. Below is a list of the six autocephalous Orthodox churches forming the main body of Oriental Orthodox Christianity, all of which are titled equal to each other. Based on the definitions, the list is in the alphabetical order, with some of their constituent autonomous churches and exarchates listed as well. * Coptic Orthodox Church of Alexandria ** French Coptic Orthodox Church * Syriac Orthodox Church of Antioch **Jacobite Syrian Christian Church * Armenian Apostolic Church ** Mother See of Holy Etchmiadzin ** Armenian Patriarchate of Constantinople ** Armenian Patriarchate of Jerusalem * Holy See of Cilicia * Malankara Orthodox Syrian Church * Ethiopian Orthodox Tewahedo Church * Eritrean Orthodox Tewahedo Church There are a number of churches considered non-canonical, but whose members and clergy may or may not be in communion with the greater Oriental Orthodox communion. Examples include the Celtic Orthodox Church, the Ancient British Church, and lately the British Orthodox Church. These organizations have passed in and out of official recognition, but members rarely face excommunication when recognition is ended. The primates of these churches are typically referred to as ''episcopi vagantes'' or ''vagantes'' in short.
Internal disputesThere are numerous ongoing internal disputes within the Oriental Orthodox Churches. These disputes result in lesser or greater degrees of impaired communion.
Armenian ApostolicThe least divisive of these disputes is within the Armenian Apostolic Church, between the Catholicosate of Etchmiadzin Cathedral, Etchmiadzin and the Holy See of Cilicia, Catholicosate of the Great House of Cilicia. The division of the two Catholicosates stemmed from frequent relocations of church headquarters due to political and military upheavals. The division between the two sees intensified during the Soviet period. By some Western bishops and clergy the Holy See of Etchmiadzin was seen as a captive Communist puppet. Sympathizers of this established congregations independent of Etchmiadzin, declaring loyalty instead to the See based in Antelias in Lebanon. The division was formalized in 1956 when the Antelias (Cilician) See broke away from the Etchmiadzin See. Though recognising the supremacy of the Catholicos of All Armenians, the List of Armenian Catholicoi of Cilicia, Catholicos of Cilicia administers the clergy and dioceses independently. The dispute, however, has not at all caused a breach in communion between the two churches.
EthiopiaIn 1992, following the abdication of Abune Merkorios and election of Abune Paulos, some Ethiopian Orthodox bishops in the United States maintained that the new election was invalid, and declared their independence from the Addis Ababa administration forming separate synod. On 27 July 2018, representatives from both synods reached an agreement. According to the terms of the agreement, Abune Merkorios was reinstated as Patriarch alongside Abune Mathias (successor of Abune Paulos), who will continue to be responsible for administrative duties, and the two synods were merged into one synod, with any excommunications between them lifted.
IndiaIndians who follow the Oriental Orthodox faith belong to the Malankara Orthodox Syrian Church and the Jacobite Syrian Christian Church. The two churches were united before 1912 and after 1958, but again separated in 1975. The Malankara Orthodox, also known as the Indian Orthodox Church, is an autocephalous church. It is headed by the Catholicos of the East and the Malankara Metropolitan. The Jacobite Syrian Christian Church is an autonomous body of the Syriac Orthodox Church in India. It is headed by regional head Catholicos of India. The Malabar Independent Syrian Church also follows the Oriental Orthodox tradition, but is not in communion with other Oriental Orthodox churches.
Occasional confusionsThe Assyrian Church of the East is sometimes incorrectly described as an Oriental Orthodox church, though its origins lie in disputes that predated the Council of Chalcedon and it follows a different Christology from Oriental Orthodoxy. The historical Church of the East was the church of Greater Iran and declared itself separate from the state church of the Roman Empire in 424–27, years before the Ecumenical Councils of Ephesus and Chalcedon. Theologically, the Church of the East was affiliated with the doctrine of Nestorianism, and thus rejected the Council of Ephesus, which declared Nestorianism heretical in 431. The Christology of the Oriental Orthodox Churches in fact developed as a reaction against Nestorian Christology, which emphasizes the distinctness of the human and divine natures of Christ. There are many overlapping Saint Thomas Christians, ecclesiastical jurisdictions in India, mostly with a Syriac liturgical heritage centered in the state of Kerala. The autonomous Jacobite Syrian Christian Church, which comes under the Syriac Orthodox Church, is quite often confused with the autocephalous Malankara Orthodox Syrian Church due to the similarity of their names.
See also* Communion of Western Orthodox Churches * Interparliamentary Assembly on Orthodoxy * List of Christian denominations * Oriental Orthodoxy in North America
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