Editing Chalcedonian Definition (section)

==Oriental Orthodox dissent==
The Chalcedonian Definition was written amid controversy between the [[Latin Church|Western]] and [[Eastern Christianity|Eastern churches]] over the meaning of the [[Incarnation (Christianity)|Incarnation]] (see [[Christology]]). The Western church readily accepted the creed, but some Eastern churches did not. Political disturbances prevented the Armenian bishops from attending. Even though Chalcedon reaffirmed the Third Council's condemnation of [[Nestorius]], the Non-Chalcedonians always suspected that the Chalcedonian Definition tended towards Nestorianism. This was in part because of the restoration of a number of bishops deposed at the Second Council of Ephesus, bishops who had previously indicated what appeared to be support of Nestorian positions.

The [[Coptic Church of Alexandria]] dissented, holding to [[Cyril of Alexandria]]'s preferred formula for the oneness of Christ's nature in the incarnation of God the Word as "out of two natures".{{sfn|Bindley|1899|pp=91–92}} Cyril's language is not consistent and he may have countenanced the view that it is possible to contemplate in theory two natures after the incarnation,{{sfn|Bindley|1899|pp=91–92}} but the Church of Alexandria felt that the Definition should have stated that Christ be acknowledged "out of two natures" rather than "in two natures".

The definition defines that Christ is "acknowledged in two natures", which "come together into one person and one [[hypostatic union|hypostasis]]". The formal definition of "two natures" in Christ was understood by the critics of the council at the time, and is understood by many historians and theologians today, to side with western and Antiochene [[Christology]] and to diverge from the teaching of [[Cyril of Alexandria]], who always stressed that Christ is "one". However, a modern analysis of the sources of the creed (by A. de Halleux, in ''Revue Theologique de Louvain'' 7, 1976) and a reading of the acts, or proceedings, of the council show that the bishops considered Cyril the great authority and that even the language of "two natures" derives from him.

This [[Miaphysitism|miaphysite]] position, historically characterised by Chalcedonian followers as "[[monophysitism]]", though this is denied by the dissenters, formed the basis for the distinction of the [[Coptic Church]] of Egypt and [[Ethiopian Orthodox Church|Ethiopia]] and the "[[Syriac Orthodox Church|Jacobite]]" churches of [[Syriac Orthodox Church|Syria]], and the [[Armenian Apostolic Church]] (see [[Oriental Orthodoxy]]) from other churches.<ref>{{Cite book |last=Lynch |first=Joseph H. |url=https://www.worldcat.org/title/276274630 |title=Early Christianity: a brief history |date=2010 |publisher=Oxford University Press |isbn=978-0-19-513803-0 |location=New York |pages=174–176 |oclc=276274630}}</ref>