Oriental Orthodox Churches

Source: Wikipedia, the free encyclopedia.
Oriental Orthodox Churches
Roman state Church
Members50 million
Other name(s)Oriental Orthodoxy, Miaphysite churches, Oriental Orthodox Communion

The Oriental Orthodox Churches are Eastern Christian churches adhering to Miaphysite Christology,[1][2] with approximately 50 million members worldwide.[3][4] The Oriental Orthodox Churches adhere to the Nicene Christian tradition. Oriental Orthodoxy is one of the oldest branches in Christianity.[5]

As some of the oldest religious institutions in the world, the Oriental Orthodox Churches have played a prominent role in the history and culture of

episcopal ordination. Their doctrines recognize the validity of only the first three ecumenical councils.[6][1]

The Oriental Orthodox Churches includes a number of autocephalous national churches, namely the

.

Oriental Orthodox Churches shared

imperial Roman church before the Council of Chalcedon in 451 AD, and with the Church of the East until the Council of Ephesus in AD 431, separating primarily over differences in
Christology.

The majority of Oriental Orthodox Christians live in Egypt, Ethiopia, Eritrea, India, Syria, Turkey and Armenia, with smaller Syriac communities in Western Asia decreasing due to persecution.[unreliable source?] There are also many in other parts of the world, formed through diaspora, conversions, and missionary activity.

Name and characteristics

The name "Oriental Orthodox Churches" was formally adopted at the Conference of Addis Ababa in 1965. At the time there were five participating churches, the Eritrean Church not yet being autocephalous.[9]

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,

better source needed] The Roman Catholic Church has referred to these churches as "the Ancient Churches of the East".[11]

Theology and ecclesiology

The Oriental Orthodox Churches are distinguished by their recognition of only the first three ecumenical councils during the period of the

in 431.

Oriental Orthodoxy shares much theology and many ecclesiastical traditions with the Eastern Orthodox Church; these include a similar doctrine of salvation and a tradition of collegiality between bishops, as well as reverence of the Theotokos and use of the Nicene Creed.[12][13]

The primary theological difference between the two communions is the differing Christology. Oriental Orthodoxy rejects the

miaphysite formula,[14][15] believing that the human and 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 two to three centuries following the Council of Chalcedon.[16] 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 ancient

pope. The Alexandrian Patriarchate, the Antiochian Patriarchate along with Patriarchate of Rome, was one of the most prominent sees of 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. Meanwhile its ecumenical dialogues and internal church relations are led by the Standing Conference, which acts as the permanent representative council of its member churches.

Some Oriental Orthodox Churches such as the

Eritrean Orthodox, places a heavier emphasis on Old Testament teachings than one might find in other Christian denominations, and its followers adhere to certain practices: following dietary rules that are similar to Jewish Kashrut,[18] require that their male members undergo circumcision,[19] and observes ritual purification.[20][21]

Non-Chalcedonian Christology

The schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in Christology. The

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 (hypostasis). Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct persons, one divine (the Logos
) and one human (Jesus), who happened to inhabit the same body.

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.

At times, Chalcedonian Christians have referred to the Oriental Orthodox as being 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,[14][15] holding that Christ has one nature, but this nature is both human and divine.[22]

Modern alignments

Interior of St. Mary's Ethiopian Orthodox Church in Adama, Ethiopia (2010)

Today, 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. Like Catholics or Eastern Orthodox, the Oriental Orthodox Church includes several self-governing churches. Slow dialogue towards restoring communion between the Eastern and Oriental Orthodox groups[23] was renewed in the mid-20th century,[24] and dialogue is also underway between Oriental Orthodoxy and the Catholic Church and others.[25] In 2017, the mutual recognition of baptism was restored between the Coptic Orthodox Church of Alexandria and the Catholic Church.[26] Also baptism is mutually recognized between the Armenian Apostolic Church and the Catholic Church.[27][28]

The Oriental Orthodox Churches are generally considered to be more conservative with regard to social issues as well as enthusiastic about ecumenical relations with non-Oriental Orthodox Christian Churches. All Oriental Orthodox Churches are members of the World Council of Churches.[29]

History

Post-Council of Chalcedon (AD 451)

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"[30] (or as others translate, "One Incarnate Nature of the Word"[31]).

The Oriental Orthodox Churches were therefore often called "monophysite", although they reject this label, as it is associated with Eutychian monophysitism; they prefer the term "miaphysite".[14][15]

In the years following Chalcedon the patriarchs of Constantinople intermittently remained in communion with the non-Chalcedonian Patriarchs of Alexandria and 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.[32]

20th century

By the 20th century the Chalcedonian schism was not seen with the same importance, and from several meetings between the authorities of the

Ignatius Zakka I Iwas and the Roman Pope John Paul II
in 1984:

The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.[33]

Worship

Oriental Orthodox Christians, such as Copts, Syrians and Indians, use a

Christian headcovering when praying.[37]

Organization

Aswan Coptic Orthodox Cathedral in Egypt

The Oriental Orthodox Churches are a communion of six autocephalous (that is, administratively completely independent) regional churches.[10]

Below is a list of the six autocephalous Oriental Orthodox churches forming the main body of Oriental Orthodox Christianity. Based on the definitions, the list is in the alphabetical order, with some of their constituent autonomous churches and exarchates listed as well.

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

episcopi vagantes
or vagantes in short.

Adherents

Distribution of Oriental Orthodox Christians in the world by country:
  Main religion (more than 75%)
  Main religion (50–75%)
  Important minority religion (20–50%)
  Important minority religion (5–20%)
  Minority religion (1–5%)
  Tiny minority religion (below 1%), but has local autocephaly

According to the

autochthonous Christian presence whose origins date further back than the birth and spread of Islam in the Middle East.[39]

It is the dominant religion in

Oriental Orthodoxy is a prevailing religion in Ethiopia (43.1%), while Protestants account for 19.4% and Islam – 34.1%.[42] It is most widespread in two regions in Ethiopia: Amhara (82%) and Tigray (96%), as well as the capital city of Addis Ababa (75%). It is also one of two major religions in Eritrea (40%).[43]

It is a minority in Egypt (<20%),[44] 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, India (7% out of the 20% of total Christians in Kerala).[45] 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 Armenian Apostolic Church of Iran. These Oriental Orthodox churches represent the largest Christian minority in both of these predominantly Muslim countries, Turkey and Iran.[46][47]

Internal disputes

There are numerous ongoing internal disputes within the Oriental Orthodox Churches. These disputes result in lesser or greater degrees of impaired communion.

Armenian Apostolic

The least divisive of these disputes is within the Armenian Apostolic Church, between the Catholicosate of Etchmiadzin and the Catholicosate of the Great House of Cilicia.

The division between the two sees intensified during the Soviet period. The Holy See of Etchmiadzin was seen as a captive Communist puppet by some Western bishops and clergy. 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.

Ethiopia

In 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.[48] 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.[49][50]

India

Indians who follow the Oriental Orthodox faith belong to the

Catholicos of the East and Malankara Metropolitan. The Jacobite Syrian Christian Church is an autonomous Maphrianate of the Syriac Orthodox Church
in India.

The Malabar Independent Syrian Church also follows the Oriental Orthodox tradition, but is not in communion with other Oriental Orthodox churches.

Occasional confusions

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.

See also

References

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  2. ^ "Oriental Orthodoxy « Western Prelacy". westernprelacy.org. Retrieved 2020-11-25.
  3. . Today these churches are also referred to as the Oriental Orthodox Churches and are made up of 50 million Christians.
  4. ^ "Orthodox Christianity in the 21st Century". Pew Research Center's Religion & Public Life Project. 8 November 2017. Oriental Orthodoxy has separate self-governing jurisdictions in Ethiopia, Egypt, Eritrea, India, Armenia and Syria, and it accounts for roughly 20% of the worldwide Orthodox population.
  5. ^ "Orthodox churches (Oriental) — World Council of Churches". www.oikoumene.org.
  6. ^ Hindson & Mitchell 2013, p. 108.
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  18. . It emphasizes the dietary laws and rules of circumcision found in the Old Testament of the Bible, and in addition to the Christian Sunday Sabbath, Ethiopia Christians observe the traditional Jewish Saturday Sabbath, as do the Ethiopian Jews.
  19. . Uniformly practiced by Jews, Muslims, and the members of Coptic, Ethiopian, and Eritrean Orthodox Churches, male circumcision remains prevalent in many regions of the world, particularly Africa, South and East Asia, Oceania, and Anglosphere countries.
  20. .
  21. . The Ethiopian and Coptic Churches distinguishes between clean and unclean meats, observes days of ritual purification, and keeps a kind of dual Sabbath on both Saturday and Sunday.
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  34. ^ "Prayers of the Church". Ethiopian Orthodox Tewahedo Church. Retrieved 25 July 2020.
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  36. ^ Kosloski, Philip (16 October 2017). "Did you know Muslims pray in a similar way to some Christians?". Aleteia. Retrieved 25 July 2020.
  37. ^ Duffner, Jordan Denari (13 February 2014). "Wait, I thought that was a Muslim thing?!". Commonweal. Retrieved 26 July 2020.
  38. ^ "Member Churches – SCOOCH". Retrieved 2022-04-21.
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  47. ^ Golnaz Esfandiari (2004-12-23). "A Look At Iran's Christian Minority". Payvand. Retrieved 2012-03-21.
  48. ^ Goldman, Ari L. (22 September 1992). "U.S. Branch Leaves Ethiopian Orthodox Church". The New York Times. Retrieved 29 April 2016.
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  52. ^ Johannes Oeldemann: Konfessionskunde, 2017, Kap. 2: Die Orthodoxe Kirche und die Orientalisch-Orthodoxen Kirchen enthält drei Unterkapitel: Die Orthodoxe Kirche, Die Assyrische Kirche des Ostens und Die Orientalisch-Orthodoxen Kirchen d.h. die Assyrische Kirche des Ostens gehört sowohl zu den Orientalisch-Orthodoxen Kirchen als auch nicht zu den Orientalisch-Orthodoxen Kirchen.
  53. ^ artin Tamcke: Orientalische orthodoxe Nationalkirchen. In: Religion in Geschichte und Gegenwart (RGG). 4. Auflage. Band 6, Mohr-Siebeck, Tübingen 2003, Sp. 653

Sources

External links