St. Cyril of Alexandria on Miaphysite Christology and Chalcedonian Dyophysitism

The Quest for the Phronema Patrum

The critically important phrase which St. Cyril of Alexandria uses in his early Christological doctrine, Mia physis tou theou logou sesarkomene (One enfleshed nature (physis) of God the Word), is one that the Non-Chalcedonian (Oriental) Orthodox Churches return to with great insistence, as part of their historic position that Chalcedon 451 departed from Cyril’s authentically patristic theology of the Incarnate Union (of God and Man) in Christ’s own divine Person. It is therefore of the utmost importance in the ongoing discussion of the separated Orthodox traditions that this Cyrilline Miaphysite teaching should be understood (by all parties), for it is something that is the common faith of both the Byzantine and the Oriental Orthodox traditions. It is the thesis of this paper that the Byzantine Orthodox Tradition, offering as its confession of Christological faith a synthesis of the synodical teachings from Ephesus 431 to Chalcedon 451 and Constantinople 553 (the three can never be separated in the confession of the Byzantine Orthodox, since all are regarded as the authentic exegesis of the others) is that the Miaphysite doctrine of St. Cyril is as correct as the Dyophysite doctrine of Chalcedon. That this is not a hopelessly illogical stance is explained on the basis that the term physis is being used by Cyril in an archaic sense, as equivalent to the term hypostasis at Chalcedon later; and so the Mia physis can coexist as an important (and common element of universal Christian Orthodoxy) along with the dyo physeis, without being logically contradictory. The implications of this will be further argued to the effect that Cyrilline Miaphysites are not necessarily Monophysites (who have largely existed between the covers of heresiology books) no more than Chalcedonian Dyophysites must be either Nestorians or deniers of the wondrous effects of the Christological Union (henosis). However, the article also states as its thesis that the Christological difficulties between the separated Orthodox communions do not thereby disappear by lexicological magic, as if they never existed outside the realm of semantic confusion and misunderstanding. On the contrary, the discussion will address the charge of the Oriental Orthodox that the continuing insistence on two natures after the Christological Union means that Chalcedonians do not really take on board the implications that what the Word has made one in Himself (the two natures of Godhead and Humanity) cannot legitimately be spoken of, after the Union, as two.

The investigation of this ancient patristic phrase of the Mia Physis is thus more than an exercise in historical theology. It has direct and important implications for the communion of the Orthodox churches in fundamental ways today, as separated brothers and sisters begin to hear one another more clearly, and study the foundational texts more seriously than for many centuries past. What is at stake is a common search for a central value for all Orthodox, namely the true exegesis of what is the phronema patrum or patristic mindset and how this is manifested in synodical statements that are believed to be Oecumenical (that is of the whole Christian Oikoumene) precisely because these Synods themselves represent this essential phronema most purely.