Changes

1. St. Cyril of Alexandria called the Blessed Holy Virgin Mary the [[Theotokos]], Mother of God, not mother of the human nature of Christ. From the soteriological viewpoint, if only an ordinary man without a trace of sin (and not the Incarnate Logos) died on the cross, then this would not be enough as an atonement for the (infinite) sin of mankind against the infinite God.

2. The Non-ChalcedonianCopts believe in '''two''' natures "human" and "divine" that are united in one hypostasis "''without mingling, without confusion, Oriental Orthodox were habitually represented by their Chalcedonian opponents as denying all reality to and without alteration''" (from the declaration of faith at the end of the Coptic divine liturgy). These '''two''' natures "''did not separate for a moment or the twinkling of an eye''" (also from the declaration of faith at the human nature end of the Coptic divine liturgy). In fact, at the time Christ after died on the unioncross, His human soul left his human body, but this is definitely not true His divine nature remained united to His human soul and was never the casehuman body.

3. There is a difference between the word "will" taken to mean the faculty, mere velleity or wish, and the same word taken to mean the decision taken by the will (the will willing vs. the will willed; also ''voluntas ut natura'' [thelesis] as opposed to ''voluntas ut ratio'' [boulesis]). In case of Christ, the Incarnate Logos, there was definitely one will willed (willed will). The [http://www.monachos.net/mb/messages/4225/ORIENT3Non-20256.doc Chambesy 1990 Agreement] readsChalcedonian, "'''Both families agree that the Hypostasis of the Logos became composite Oriental Orthodox were habitually represented by uniting their Chalcedonian opponents as denying all reality to His divine uncreated nature with its natural will and energy, which He has in common with the Father and the Holy Spirit, created human nature, which He assumed at of Christ after the Incarnation and made His ownunion, with its natural will but this is definitely not true and energy. Both families agree that was never the natures with their proper energies and wills are united hypostatically and naturally without confusion, without change, without division and without separation, and that they are distinguished in thought alone. Both families agree that He who wills and acts is always the one Hypostasis of the Logos incarnatecase.'''"

4. More information on St. SeverusThere is a difference between the word "will" taken to mean the faculty, mere velleity or wish, Patriarch of Antioch and the same word taken to mean the decision taken by the will (from the Coptic Orthodox Synaxariumwill willing vs. the will willed; also ''voluntas ut natura'' [thelesis] as opposed to ''voluntas ut ratio'' [boulesis]): [http://www.copticchurch.net/synaxarium/2_2In case of Christ, the Incarnate Logos, there was definitely one will willed (willed will).html#1], The [http://www.copticchurchmonachos.net/synaxariummb/4_10.html#1], [http:messages/4225/wwwORIENT3-20256.copticchurch.net/synaxarium/6_9.html#1doc Chambesy 1990 Agreement]reads, "'''Both families agree that the Hypostasis of the Logos became composite by uniting to His divine uncreated nature with its natural will and energy, which He has in common with the Father and the Holy Spirit, created human nature, which He assumed at the Incarnation and made His own, [http://wwwwith its natural will and energy.copticchurchBoth families agree that the natures with their proper energies and wills are united hypostatically and naturally without confusion, without change, without division and without separation, and that they are distinguished in thought alone.net/synaxarium/6_14.html#1]Both families agree that He who wills and acts is always the one Hypostasis of the Logos incarnate.'''"

5. [httpLinguistic and vocabulary difficulties at Chalcedon included://www* 'of' vs.coptic'in' two natures (Non-Chalcedonians say 'of' - Byzantine say 'in').net/articles/OrthodoxUnityDialogIf Christ is in full humanity and in full divinity, then He is separate in two persons as the [[Nestorianism|Nestorians]] teach.txt Summary * the concepts of Recent Efforts for Unity nature, person, and differences in thought/contemplation (theoria) between the Two Families of the Orthodox Church]two natures, as well as obscurities in related terms such as (synthetos) hypostasis, physis, ousia, prosopon/parsopa, qnome, atreptos (and related adverbs asyngchytos, achoristos, adiairetos), mia, mono, etc.

6. More information on St. Severus, Patriarch of Antioch (from the Coptic Orthodox Synaxarium): [http://www.copticchurch.net/synaxarium/2_2.html#1], [http://www.copticchurch.net/synaxarium/4_10.html#1], [http://www.st-peter-st-paul-coptic-orthodox-churchcopticchurch.orgnet/synaxarium/chalcedon6_9.htm The Council of Chalcedon and the Church of Alexandria - By the Very Reverend Father Tadros Malatyhtml#1], [http://www.copticchurch.net/synaxarium/6_14.html#1].

7. [http://www.coptic.net/articles/OrthodoxUnityDialog.txt Summary of Recent Efforts for Unity between the Two Families of the Orthodox Church] 8. [http://www.st-peter-st-paul-coptic-orthodox-church.org/chalcedon.htm The Council of Chalcedon and the Church of Alexandria - By the Very Reverend Father Tadros Malaty] 9. Related sections from Fr. Ronald Roberson book, ''The Eastern Christian Churches – A Brief Survey'': [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=4&IndexView=toc], [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=84&IndexView=toc] 10. Additional resources: [http://www.monachos.net/patristics/christology/orthodox_and_oriental.shtml], [http://www.monachos.net/patristics/christology/index.shtml], [http://www.geocities.com/mfignatius/others/byzantine.html], [http://www.ethiopianorthodox.org/english/maindoctrines/dogmasandrelations.htm], [http://home.paonline.com/ahanna/HTML/Christology.htm] 11. [http://www.theholysynod.copticpope.org/eng_explan.htm An explanatory letter from HH the Greek Orthodox Pope of Alexandria Theodoros II concerning the faith of the Coptic Orthodox Church (March 2006)]