Wednesday, November 11, 2015

The Miaphysite Faith of Emperor Haile Selassie I

The reflection on the single nature of Christ was written by an online friend of mine who is Ethiopian Orthodox, with his permission. He does not want any credit for it, he seeks to promote the message of Christ. He is a humble believer. I did not edit this at all except for one unavoidable typo. I think my friend makes a strong case for the Oriental (Miaphysite) Orthodox Christiology. - Lance

The Faith of Our Emperor, Haile Selassie the 1st

"Tewahedo" is the Ethiopian term (meaning "made one") which is the best expression conveying the faith of the Church, since it emphasizes the inseparable unity of the Godhead and manhood in the Person of Christ. The Church's official title is "The Ethiopian Orthodox Tewahedo Bete Christian"... After the union, Christ was no longer in two natures. The two natures became united into one nature without separation, without confusion and without change. Thus He was at the same time perfect God and perfect man. This is the union of the natures in the Incarnation. After the union Christ is not two persons or two natures. but one Person, one incarnate Nature of God the Son, with one will, but being at once divine and human. If you separate the natures after the union and say that Christ is in two natures, you will be confronted with serious problems. You will have to admit, for instance, that Christ was crucified merely as a man and that therefore he did not redeem the world, for God alone is able to accomplish the world's redemption. In brief, it is held that Christ, in acting, acted as a united being, not separately as man or separately as God.


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  2. The doctrine of miaphysitism has been acknowledged by Orthodox theologians as admitting of an Orthodox interpretation. As for the Orthodox doctrine of the two natures after the union, the Fathers teach a doctrine called "communicatio idiomatum" (communication of idioms), which states that because of the perfect union, without separation, of the two natures of Christ after the union, the passion and death of Christ are also attributed to the divine nature, so that we can say that "one of the Trinity was crucified for us." This is how we avoid the problem of of saying that Christ was crucified for us merely as a man. (Such a teaching would be Nestorian; Orthodoxy does not teach that.)

    1. Thank you Father, for your comments, and nice to hear from you again! Sorry I did not see this earlier.

  3. The problem with the church being divided is simply because after being one for several hundreds of years as was ordered to the apostles by Our Lord, namely'to remain united'...'to be One body in Christ'instead of creating a new philosophy on the nature of Jesus Christ like they did (Chalcedon) is the same problem with Judas where the evil spirit entered into him at the last supper...the evil spirit was given space to enter the moment they started to argue about things they previously were of one is also where the branches that are newly put (=converted heathen) there where the bad ones were cut off and thrown in the fire, start to take the place or role of the Tree where the branches get their food from, forgetting that they cannot be the Master. I think that the holy Mother Orthodox church is the original and genuine Church ....that sin has entered with the schism and that the only excuse I see is that after several generations this grave sin could have been forgiven...but who am I to say that my reasoning is correct
    ....if only the sin had ended there?
    ...or if only they had confessed this sin?
    Things couldn't be worse, because Christianity has to play the example function....the example of Jesus Christ.

  4. Thank you for your comments, my friend!