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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 , without being logically contradictory.Not for those who understand the patristic semantics; because in the first phrase means no more than a set of natural attributes deductible from observation, but certainly no longer the archaic sense of ‘concrete instantiation’.Thus we affirm in the Miaphysite phrase that the Incarnate Lord is a single hypostasis-as-physis.The special difficulty was really to interpret “hypostasis” in regard to the union of the two natures.Chalcedon emphasized the Jaroslav Pelikan 1923-2006 Even more than the christological controversies before Chalcedon the continuing debate after Chalcedon was shaped by non-theological factors, ranging from mob rule and athletic rivalry to military promotions and the domestic intrigues of the imperial household…

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For He was not able to be troubled or distressed as God.

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.

is thus more than an exercise in historical theology.

Nevertheless, the religious, liturgical, and dogmatic import of the debate must not be minimized because of any of this.

For the post-Chalcedonian conflicts made it clear that as the settlement of the dogma of the Trinity at Nicea and Constantinople had reopened the christological question, so the settlement of the dogma of the two natures in Christ at Ephesus and Chalcedon reopened the trinitarian question, as well as the other fundamental presupposition of christological doctrine, the question of soteriology. Although the reasons for this continuing schism over the dogma of the Person of Christ lie in large measure outside the history of doctrine, it would be sheer reductionism to suppose, as many modern interpreters have, that there were no genuine doctrinal issues at stake.

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