837
edits
Changes
→Mainstream Chalcedonian Bias
:Hi chrisg - Sure, you can open the discussion! Do you have any other examples of how MCB is out of step with the MOC? I think a discussion on the nuances and history of the two terms, if worded properly, would be an excellent addition to one of the articles dealing with these questions. For my part, I don't see non-Chalcedonian as derogatory at all, or very emotive. My understanding is that this term is used instead of the more polemical "monophysite" or even "so-called monophysite." I haven't been exposed to the term pre-Chalcedonian before. I don't think I'd prefer it, since I don't think it's possible to roll back the clock -- in this way it seems dishonest. On the other hand, I like the idea that the "Oriental Orthodox" churches haven't so much directly rejected Chalecedonian Christology, but were cut off from full participation by Imperial powers. {{User:FrJohn/sig}}
The recent French articles by mainstream Orthodox I have read in hardback, use the term Pre-Chalcedonian (in French).
The hierarchs and priests of the Pre-Chalcedonian Churches in Australia, all object to the term Non-Chalcedonian. [[Eastern Hierarchs]] chose to always use Pre-Chalcedonian because it is not loaded. I don't think the Pre-Chalcedonians are trying to roll back the clock. And the Chalcedonians in Australia who do talk with them, do not see them as trying to do that either. Their theology is fully Orthodox if measured in pre-Chalcedonian terms. To call them monophysite is not polemical, it is just plain wrong, since they themselves condemn any denial of the union of two in the one hypostases.
Monophysite is a Greek term. It was wrong in the first place to try to impose a Greek term on Coptic speakers, and Syriac speakers, without fully explaining the nuances of all related terms, and hearing the nuances of the related Coptic and Syriac terms.
Until we have a balanced understanding of all sides of the discussion, we cannot have a full understanding of this aspect of Christology. If we go into the discussion insisting our philhellenic viewpoint is right, then we perpetuate the impossibility of full understanding.
Saying a decision is correct because it was made by majority vote, is fraught with great danger, especially when it comes to doctrine. With doctrine, decisions should be by consensus of the whole Church. If consensus cannot be reached, then the time for that definition is not right.
That was the great tragedy of the councils. The emperors insisted on doctrinal unity. Constantine did not really care which way the decision went, he just wanted doctrinal unity, so people would stop fighting about it. Of course, the result was worse. Each time a council forced a decision, institutional division resulted. Islam succeeded against Christianity because the Eastern Roman Empire resorted to force of arms against its own people to force obedience to conciliar decrees on Christian doctrine. Egypt was estranged. Syria was estranged. Islam succeeded against these Christian provinces, because they were internally weakened by imperial forcing of doctrinal "unity".
The sooner we get out of our castles and meet out in the open, the sooner we can put this warlikeness behind us, and get on with the first and the second great commands. Many think Christ's commands are more important than perpetuating divisions arising from imperial motivation.
We must look for and see the other viewpoints, and try to be less offensive, whether knowingly or unknowingly.
chrisg 2006-05-29-1621 EAST