The Incarnation and Orthodoxy
One of the great ineffable mysteries of the faith is the Incarnation. It is, therefore, perhaps unsurprising that the different attempts to understand it have led to misunderstandings - in the end, of course, we cannot understand it. If our human understanding could comprehend the mind of God, then whatever it thought it was understanding could not, I take it, be the mind of God, which is, by definition, beyond understanding.
That being said, am I correct in thinking that the Oriental Orthodox understanding of the Incarnation is entirely Cyrilline in its teaching? By that, I mean that it sees the enfleshed Word as being completely human and completely divine, being of one nature after the union?
The Antiochenes of the fifth century mistakenly took St. Cyril's 'One nature of the Incarnate Word' for a form of Appolinarianism, and the Chalcedonians seem to have picked this up as a handy stick with which to beat those who would not accept their views. What puzzles me is how the Chalcedonians managed to accept the Three Chapters by Antiochenes as Orthodox for nearly a hundred years, then, at their fifth council, denounce them as heretical, all without casting doubt on their own definitions of either their own Orthodoxy, or their own definition of Ecumenical.
I suppose my questions are, therefore, two fold:
- is there an identity between St. Cyril and the OO Christology?
- why were the Chalcedonians able to get away with accepting an heretical set of Chapters at Chalcedon and then dropping them at Constantinople?
In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. (1 John 4:10)