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The Confession of Chalcedon (also Definition or Creed of Chalcedon), also known as the Doctrine of the Hypostatic Union or the Two-Nature Doctrine, was adopted at the Council of Chalcedon in 451 in Asia Minor. That Council of Chalcedon is the fourth of the first seven Ecumenical Councils accepted by the following Christian denominations: Eastern Orthodox, Catholic, and many Protestant Christian churches. It is the first Council not recognised by any of the Oriental Orthodox churches who may be classifed as non-Chalcedonian.
The Definition defines that Christ is 'acknowledged in two natures', which 'come together into one person and hypostasis'. The formal definition of 'two natures' in Christ was understood by the critics of the council at the time, and is understood by many historians and theologians today, to side with western and Antiochene Christology and to diverge from the teaching of Cyril of Alexandria, who always stressed that Christ is 'one'. However, the best modern analysis of the sources of the creed (by A. de Halleux, in Revue Theologique de Louvain 7, 1976) and a reading of the acts, or proceedings, of the council (recently translated into English) show that the bishops considered Cyril the great authority and that even the language of 'two natures' derives from him.
Oriental Orthodox dissent 
The Chalcedonian creed was written amid controversy between the western and eastern churches over the meaning of the Incarnation (see Christology), the ecclesiastical influence of the emperor, and the supremacy of the Bishop of Rome. The western churches readily accepted the creed, but some eastern churches did not.
The creed became standard orthodox doctrine, while the Coptic Church of Alexandria dissented, holding to Cyril's formula of the oneness of Christ’s nature as the incarnation of God the Word. This church felt that this understanding required that the creed should have stated that Christ be acknowledged "from two natures" rather than "in two natures".
This miaphysite position, historically characterised by Chalcedonian followers as "monophysitism" though this is denied by the dissenters, formed the basis for the distinction from other churches of the Coptic Church of Egypt and Ethiopia and the "Jacobite" churches of Syria and Armenia (see Oriental Orthodoxy). Over the last 30 years, however, the miaphysite position has been accepted as a mere restatement of orthodox belief by Patriarch Bartholomew I of the Eastern Orthodox Church and by Pope John Paul II of the Roman Catholic Church.
English translation 
- We, then, following the holy Fathers, all with one consent, teach people to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood;
- truly God and truly man, of a reasonable [rational] soul and body;
- consubstantial [co-essential] with the Father according to the Godhead, and consubstantial with us according to the Manhood;
- in all things like unto us, without sin;
- begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood;
- one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably;
- the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten God (μονογενῆ Θεὸν), the Word, the Lord Jesus Christ;
- as the prophets from the beginning [have declared] concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us.
See also 
- The Chalcedonian Creed in Greek at www.earlychurchtexts.com. (with dictionary lookup links)
- The Chalcedonian Creed in English at www.earlychurchtexts.com.
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