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'''Aphtharto[[docetism]]''' (Greek ἄφθαρτος ''aphthartos'' "incorruptible" + δόκησις ''dokisis'' "[mere] appearance") also known as '''Julianism,''' is a [[heresy]] formulated by the [[non-Chalcedonian]] bishop [[Julian of Halicarnassus |Julian ]] of [ Halicarnassus] in the 6th century. It is a form of [[Monophysitism]] that argues [[Christ]]'s body was always impassible, a doctrine which Julian believed was necessary for Christ's suffering and death to have been voluntary. Julian's Aphthartodocetist Christology forced him to reject [[Cyril of Alexandria | St. Cyril]]'s teaching<ref>"Even after the resurrection [Christ's] same body which had suffered continued to exist, although it no longer contained any human weakness. We maintain that it was no longer susceptible to hunger or weariness or anything like this, but was thereafter incorruptible, and not only that but life-giving as well since it is the body of Life, that is the body of the Only Begotten. Now it is radiant with divine glory and is seen to be the body of God. So, even if someone should call it ‘divine’ just as one might call a man’s body ‘human’, such a fitting thought would not be mistaken. In my opinion this is what the most-wise Paul said: ‘Even if we have known Christ according to the flesh, nonetheless we know him so no longer’ (2 Cor.5.16)."
from ''The First Letter of Cyril to Succensus'', in Fr . John A. McGuckin, ''St. Cyril of Alexandria. The Christological Controversy: Its History, Theology, and Texts'' (New York: St Vladimir’s Seminary Press, 2004) 352-358, Orthodox Joint Commission, accessed August 8th, 2015,</ref> that Christ's body changed after the [[Resurrection]].<ref>Zachariah of Mitylene, ''Syriac Chronicle'' Book 9 Chapter 10, trans. F. J. Hamilton and E. W. Brooks (Essex: Methuen & Company, 1899), 260,, accessed July 21st, 2015, </ref> This heresy was opposed by St. [[Eutychius of Constantinople]]<sup>''citation&nbsp;needed''</sup> and [[Severus of Antioch]].
==Severus of Antioch's condemnation of Aphthartodocetism==

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