:Oriental Orthodox Churches

The name "Oriental Orthodox Churches" was formally adopted at the Conference of Addis Ababa in 1965. At the time there were five participating churches, the Eritrean Church not yet being autocephalous.{{sfn|Boutros Ghali|1991|pp=1845b–1846a}}

Other names by which the churches have been known include Old Oriental, Ancient Oriental, Lesser Eastern, Anti-Chalcedonian, Non-Chalcedonian, Pre-Chalcedonian, Miaphysite or Monophysite.{{sfn|Keshishian|1994|pp=103–108}}{{sfn|Boutros Ghali|1991|pp=1845b–1846a}} The Catholic Church has referred to these churches as "the Ancient Churches of the East".{{Cite web|title=Ut Unum Sint: On commitment to Ecumenism|date= 25 May 1995|author=John Paul II|url=https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint.html|access-date=2023-02-12|website=www.vatican.va}}

Today, Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church or any other churches. Like Catholics or Eastern Orthodox, the Oriental Orthodox Churches includes several self-governing churches. Slow dialogue towards restoring communion between the Eastern and Oriental Orthodox groups{{cite web |title=Joint Commission, First Agreed Statement |url=https://orthodoxjointcommission.wordpress.com/2013/12/14/first-agreed-statement-1989/ |website=Orthodox Joint Commission |date=14 December 2013 |access-date=15 February 2024}} was renewed in the mid-20th century,{{Cite web |url=https://syriacorthodoxresources.org/Ecumenism/20010317oomtg4.html |title=Middle Eastern Oriental Orthodox Common Declaration – March 17, 2001 |website=sor.cua.edu}} and dialogue is also underway between Oriental Orthodoxy and the Catholic Church and others.{{Cite web |url=http://lacopts.org/story/dialogue-the-assyrian-church-of-the-east-and-its-effect-the-dialogue-the-roman-catholic/ |title=Dialogue with the Assyrian Church of the East and its Effect on the Dialogue with the Roman Catholic |website=Coptic Orthodox Church of Alexandria Diocese of Los Angeles, Southern California, and Hawaii |access-date=2 June 2016}} In 2017, the mutual recognition of baptism was restored between the Coptic Orthodox Church of Alexandria and the Catholic Church.{{Cite web | url=https://www.vatican.va/content/francesco/en/speeches/2017/april/documents/papa-francesco_20170428_egitto-tawadros-ii.html |title = Apostolic Journey to Egypt: Courtesy visit to H.H. Pope Tawadros II (Coptic Orthodox Patriarchate, Cairo – 28 April 2017) {{pipe}} Francis}} Also baptism is mutually recognized between the Armenian Apostolic Church and the Catholic Church.{{Cite web |url=https://www.churchtimes.co.uk/articles/2007/18-may/news/uk/agreed-on-baptism-in-germany |title=Agreed on baptism in Germany |website=www.churchtimes.co.uk |access-date=2019-01-08}}{{sfn|Fanning|1907}}

The Oriental Orthodox Churches are generally considered to be more conservative with regard to social issues. All Oriental Orthodox Churches are members of the World Council of Churches.{{cite book |last1=Roberson |first1=Ronald G. |title=Oriental Orthodox-Roman Catholic Interchurch Marriages: And Other Pastoral Relationships |date=1995 |publisher=USCCB Publishing |isbn=978-1-55586-097-4 |page=81 |language=en}}

{{Main|History of Oriental Orthodoxy}}

To the hierarchs who would lead the Oriental Orthodox, the description of Christ as "one person in two natures" was tantamount to accepting Nestorianism, which expressed itself in a terminology incompatible with their understanding of Christology. Nestorianism was understood as seeing Christ in two separate natures, human and divine, each with different actions and experiences; in contrast Cyril of Alexandria advocated the formula "One Nature of God the Incarnate Logos"{{Cite web |url=http://www.copticchurch.net/topics/theology/nature_of_christ.pdf |title=NATURE OF CHRIST |last=Pope Shenouda III of Alexandria |author-link=Pope Shenouda III of Alexandria |year=1999 |website=copticchurch.net |publisher=St. Mark Coptic Orthodox Church |access-date=30 November 2014}} (or as others translate, "One Incarnate Nature of the Word"{{Cite web |url=http://www.tertullian.org/fathers/cyril_against_theodore_01_text.htm |title=From His Second Book Against the Words of Theodore |last1=Cyril of Alexandria |last2=Pusey |first2=P. E. (Trans.) |publisher=The Tertullian Project |access-date=30 November 2014}}).

The Oriental Orthodox Churches were therefore often called "monophysite", although they reject this label, as it is associated with Eutychian monophysitism; they prefer the term "miaphysite".{{sfn|Winkler|1997|p=33-40}}{{sfn|Brock|2016|p=45–52}}

In the years following Chalcedon the patriarchs of Constantinople intermittently remained in communion with the non-Chalcedonian patriarchs of Alexandria and Antioch (see Henotikon), while Rome remained out of communion with the latter and in unstable communion with Constantinople. It was not until 518 that the new Byzantine Emperor, Justin I (who accepted Chalcedon), demanded that the church in the Roman Empire accept the council's decisions.{{sfn|Kirsch|1910}}

Ecumenical dialogue increased in the 20th century, and from several meetings between the authorities of the Holy See and the Oriental Orthodox, reconciling declarations emerged in the common statement of Syriac Patriarch Mar Ignatius Zakka I Iwas and the Roman Pope John Paul II in 1984:

{{Blockquote|The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.{{Cite web|url=http://www.vatican.va/content/john-paul-ii/en/speeches/1984/june/documents/hf_jp-ii_spe_19840623_jp-ii-zakka-i.html|title=Common declaration of Pope John Paul II and His Holiness Moran Mar Ignatius Zakka I Iwas, Patriarch of Antioch and All the East (June 23, 1984) {{pipe}} John Paul II|website=www.vatican.va}}|author=|title=|source=}}

However, despite the progress made in ecumenical dialogue, many Oriental Orthodox authorities like Pope Shenouda III remained skeptical about the Chalcedonian churches, continuing to view their Christology as Nestorian.{{Cite web |url=http://www.copticchurch.net/topics/theology/nature_of_christ.pdf |title=NATURE OF CHRIST |last=Pope Shenouda III of Alexandria |author-link=Pope Shenouda III of Alexandria |year=1999 |website=copticchurch.net |publisher=St. Mark Coptic Orthodox Church |access-date=30 November 2014}}

==Organization==

{{See also|List of Christian denominations#Independent Oriental Orthodox}}File:Assouan cathedrale copte.jpg Coptic Orthodox Cathedral in Egypt|245x245px]]

The Oriental Orthodox Churches are a communion of six autocephalous (that is, administratively completely independent) regional churches.{{sfn|Keshishian|1994|pp=103–108}}

Below is a list of the six autocephalous Oriental Orthodox churches forming the main body of Oriental Orthodox Christianity. Based on the definitions, the list is in the alphabetical order, with some of their constituent autonomous churches and exarchates listed as well.

• Alexandrian Rite
• Coptic Orthodox Church of Alexandria
• French Coptic Orthodox Church
• Ethiopian Orthodox Tewahedo Church
• Eritrean Orthodox Tewahedo Church
• Syro-Antiochene Rite
• Syriac Orthodox Church of Antioch
• Jacobite Syrian Christian Church
• Malankara Orthodox Syrian Church
• Armenian Rite, represented by the Armenian Apostolic Church
• Mother See of Holy Etchmiadzin
• Armenian Patriarchate of Constantinople
• Armenian Patriarchate of Jerusalem
• Holy See of Cilicia{{Cite web |title=Member Churches – SCOOCH |url=http://www.scooch.org/member-churches/ |access-date=2022-04-21 |language=en}}

There are a number of churches considered non-canonical, but whose members and clergy may or may not be in communion with the greater Oriental Orthodox communion. Examples include the Malabar Independent Syrian Church, the Celtic Orthodox Church, the Orthodox Church of the Gauls, the British Orthodox Church, and the Tigrayan Orthodox Tewahedo Church. These organizations have passed in and out of official recognition, but members rarely face excommunication when recognition is ended. The primates of these churches are typically referred to as episcopi vagantes or vagantes in short.

{{main|Oriental Orthodoxy by country}}

[[File:Oriental Orthodoxy by country.png|thumb|upright=1.35|Distribution of Oriental Orthodox Christians in the world by country:

{{legend|#550000|Main religion (more than 75%)}}

{{legend|#d40000|Main religion (50–75%)}}

{{legend|#ff0000|Important minority religion (20–50%)}}

{{legend|#ff5555|Important minority religion (5–20%)}}

{{legend|#ffaaaa|Minority religion (1–5%)}}

{{legend|#ffc8aa|Tiny minority religion (below 1%), but has local autocephaly}}

]]

According to the Encyclopedia of Religion, Oriental Orthodoxy is the Christian tradition "most important in terms of the number of faithful living in the Middle East", which, along with other Eastern Christian communions, represent an autochthonous Christian presence whose origins date further back than the birth and spread of Islam in the Middle East.{{Cite book |title=Encyclopedia of Religion |work=Christianity: Christianity in the Middle East |publisher=Thomson Gale |year=2005 |edition=2nd |location=Farmington Hills, MI |pages=1672–1673}}

{{As of|2011}}, it was the dominant religion in Armenia (94%) and ethnically Armenian unrecognized Nagorno-Karabakh Republic (95%).UN Security Council resolutions on the Nagorno-Karabakh conflict{{Cite web |url=http://www.osce.org/mg/49564 |title=Statement of the Co-Chairs of the OSCE Minsk Group |publisher=OSCE |access-date=June 25, 2011}} However, almost the entire Armenian population of Nagorno-Karabakh fled in 2023 after an Azerbaijani offensive retook it.{{Cite web |date=2023-10-04 |title=UN Reports Between 50-1,000 Armenians Remain Within Artsakh, 99% of Population Gone {{!}} Atlas News |url=https://theatlasnews.co/conflict/2023/10/04/un-reports-between-50-1000-armenians-remain-within-artsakh-99-of-population-gone/ |access-date=2024-02-10 |language=en-US}}

Oriental Orthodoxy is a prevailing religion in Ethiopia (43.1%), while Protestants account for 19.4% and Islam – 34.1%.{{Cite web |url=https://www.britannica.com/place/Ethiopia |title=Ethiopia – Religion |website=Encyclopedia Britannica |language=en |access-date=2019-10-25}} It is most widespread in two regions in Ethiopia: Amhara (82%) and Tigray (96%), as well as the capital city of Addis Ababa (75%). It is also one of two major religions in Eritrea (40%).{{Cite web |url=https://www.britannica.com/place/Eritrea |title=Eritrea – Religion |website=Encyclopedia Britannica |language=en |access-date=2019-10-25}}

It is a minority in Egypt (<20%),{{Cite web |url=https://www.cia.gov/the-world-factbook/countries/egypt/ |title=The World Factbook: Egypt |publisher=CIA |access-date=7 October 2010}} Syria (2–3% out of the 10% of total Christians), Lebanon (10% of the 40% of Christians in Lebanon or 200,000 Armenians and members of the Church of the East) and Kerala, India (7% out of the 20% of total Christians in Kerala).{{Cite web |url=http://www.syrianchurch.org/MalankaraChurch/DEFAULT.HTM |title=Church in India – Syrian Orthodox Church of India – Roman Catholic Church – Protestant Churches in India |publisher=Syrianchurch.org |url-status=dead |archive-url=https://web.archive.org/web/20131016110920/http://www.syrianchurch.org/MalankaraChurch/DEFAULT.HTM |archive-date=16 October 2013 |access-date=14 October 2013}} In terms of total number of members, the Ethiopian Church is the largest of all Oriental Orthodox churches, and is second among all Orthodox churches among Eastern and Oriental Churches (exceeded in number only by the Russian Orthodox Church).

Also of particular importance are the Armenian Patriarchate of Constantinople in Turkey and the Armenian Apostolic Church of Iran. These Oriental Orthodox churches represent the largest Christian minority in both of these predominantly Muslim countries, Turkey and Iran.{{Cite web |url=http://www.todayszaman.com/newsDetail_getNewsById.action?load=detay&link=161291 |title=Foreign Ministry: 89,000 minorities live in Turkey |date=15 December 2008 |website=Today's Zaman |url-status=dead |archive-url=https://web.archive.org/web/20110520084230/http://www.todayszaman.com/newsDetail_getNewsById.action?load=detay&link=161291 |archive-date=20 May 2011 |access-date=16 May 2011}}{{cite web |author=Golnaz Esfandiari |url=http://www.payvand.com/news/04/dec/1207.html |title=A Look At Iran's Christian Minority |work=Payvand |date=2004-12-23 |access-date=2012-03-21}}

File:Faras Madonna and Child.jpg]]

The Oriental Orthodox Churches are distinguished by their recognition of only the first three ecumenical councils during the period of the state church of the Roman Empire: the First Council of Nicaea in 325, the First Council of Constantinople in 381 and the Council of Ephesus in 431.

Oriental Orthodoxy shares much theology and many ecclesiastical traditions with the Eastern Orthodox Church; these include a similar doctrine of salvation and a tradition of collegiality between bishops, as well as reverence of the Theotokos and use of the Nicene Creed.{{Cite web |url=http://lacopts.org/story/the-transfiguration-our-past-and-our-future/ |title=The Transfiguration: Our Past and Our Future |website=Coptic Orthodox Diocese of Los Angeles}}

The primary theological difference between the two communions is the differing Christology. Oriental Orthodoxy rejects the Chalcedonian Definition, and instead adopts the miaphysite formula,{{sfn|Winkler|1997|p=33-40}}{{sfn|Brock|2016|p=45–52}} believing that the human and divine natures of Christ are united in one Incarnate Nature. Historically, the early prelates of the Oriental Orthodox Churches thought that the Chalcedonian Definition implied a possible repudiation of the Trinity or a concession to Nestorianism.

The break in communion between the imperial Roman and Oriental Orthodox Churches did not occur suddenly, but rather gradually over two to three centuries following the Council of Chalcedon.{{Cite web |url=http://www.thefreedictionary.com/Chalcedonians |title=Chalcedonians |website=TheFreeDictionary |access-date=June 11, 2016}} Eventually the two communions developed separate institutions, and the Oriental Orthodox did not participate in any of the later ecumenical councils.

The Oriental Orthodox Churches maintain ancient apostolic succession and the historic episcopacy.{{sfn|Krikorian|2010|pp=45, 128, 181, 194, 206}} The various churches are governed by holy synods, with a {{lang|la|primus inter pares}} bishop serving as primate. The primates hold titles such as patriarch, catholicos, and pope. The Alexandrian Patriarchate, the Antiochian Patriarchate along with Patriarchate of Rome, was one of the most prominent sees of the early Christian Church.

Oriental Orthodoxy does not have a magisterial leader like the Catholic Church, nor does the communion have a leader who can convene ecumenical synods like the Eastern Orthodox Church. Meanwhile its ecumenical dialogues and internal church relations are led by the Standing Conference of Oriental Orthodox Churches, which acts as the permanent representative council of its member churches.

{{main|History of Oriental Orthodoxy#Chalcedonian Schism|Non-Chalcedonianism}}

File:The Crucifiction (2427079194).jpg]]

The schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in Christology. The First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, "consubstantial" with the Father. Later, the third ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being, or person (hypostasis). Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct persons, one divine (the Logos) and one human (Jesus), who happened to inhabit the same body.

Twenty years after Ephesus, the Council of Chalcedon reaffirmed the view that Jesus Christ was a single person, but at the same time declared that this one person existed "in two complete natures", one human and one divine.

At times, Chalcedonian Christians have referred to the Oriental Orthodox as being monophysites—that is to say, accusing them of following the teachings of Eutyches ({{Circa|380|456}}), who argued that Jesus Christ was not human at all, but only divine. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being monophysite is to accuse it of falling into the opposite extreme from Nestorianism. However, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as miaphysite instead,{{sfn|Winkler|1997|p=33-40}}{{sfn|Brock|2016|p=45–52}} holding that Christ has one nature, but this nature is both human and divine.{{sfn|Davis|1990|p=342}}

File:Tatev Monastery, Liturgy, Rite, Clergy, Armenian Christian Church, Tatev, Armenia.jpg

Oriental Orthodox Christians, such as Copts, Syrians and Indians, use a breviary such as the Agpeya and Shehimo, respectively, to pray the canonical hours seven times a day while facing in the eastward direction towards Jerusalem, in anticipation of the Second Coming of Jesus; this Christian practice has its roots in {{Bibleverse|Psalm|119:164|KJV}}, in which the prophet David prays to God seven times a day.{{cite web |title=Prayers of the Church |url=https://www.ethiopianorthodoxchurch.ca/prayers-church |publisher=Ethiopian Orthodox Tewahedo Church |access-date=25 July 2020 |language=en}}{{original research inline|date=March 2023}}

Before praying, they wash their hands and face in order to be clean before and to present their best to God; shoes are removed in order to acknowledge that one is offering prayer before a holy God.{{cite book |author1=Mary Cecil, 2nd Baroness Amherst of Hackney |author-link=Mary Cecil, 2nd Baroness Amherst of Hackney |title=A Sketch of Egyptian History from the Earliest Times to the Present Day |date=1906 |publisher=Methuen |page=399 |language=en |quote=Prayers 7 times a day are enjoined, and the most strict among the Copts recite one of more of the Psalms of David each time they pray. They always wash their hands and faces before devotions, and turn to the East.}}{{cite web |last1=Kosloski |first1=Philip |title=Did you know Muslims pray in a similar way to some Christians? |url=https://aleteia.org/2017/10/16/did-you-know-muslims-pray-in-a-similar-way-to-some-christians/ |publisher=Aleteia |access-date=25 July 2020 |language=en |date=16 October 2017}} In this Christian tradition, it is customary for women to wear a Christian headcovering when praying.{{cite web |last1=Duffner |first1=Jordan Denari |title=Wait, I thought that was a Muslim thing?!|url=https://www.commonwealmagazine.org/wait-i-thought-was-muslim-thing |publisher=Commonweal |access-date=26 July 2020 |language=en |date=13 February 2014}}

Some Oriental Orthodox Churches such as the Coptic Orthodox, Ethiopian Orthodox, and Eritrean Orthodox, also place a heavier emphasis on Old Testament teachings than one might find in other Christian denominations, and its followers adhere to certain practices: following dietary rules that are similar to Jewish Kashrut,{{cite book |last1=Appiah |first1=Anthony |last2=Gates |first2=Henry Louis |title=Africana: The Encyclopedia of the African and African American Experience |date=2005 |publisher=Oxford University Press |isbn=978-0-19-517055-9 |page=566 |language=English |quote=It emphasizes the dietary laws and rules of circumcision found in the Old Testament of the Bible, and in addition to the Christian Sunday Sabbath, Ethiopia Christians observe the traditional Jewish Saturday Sabbath, as do the Ethiopian Jews.}} require that their male members undergo circumcision,{{Cite book|last= N. Stearns|first=Peter|title=The Oxford Encyclopedia of the Modern World|publisher=Oxford University Press|year=2008|isbn=9780195176322|pages=179|quote=Uniformly practiced by Jews, Muslims, and the members of Coptic, Ethiopian, and Eritrean Orthodox Churches, male circumcision remains prevalent in many regions of the world, particularly Africa, South and East Asia, Oceania, and Anglosphere countries.}} and observes ritual purification.{{cite book |author1=Ian Bradley |title=Water: A Spiritual History |date=2 November 2012 |publisher=Bloomsbury Publishing |isbn=978-1-4411-6767-5 |language=English|quote=}}{{Cite book|last= H. Bulzacchelli|first=Richard|title=Judged by the Law of Freedom: A History of the Faith-works Controversy, and a Resolution in the Thought of St. Thomas Aquinas|publisher=University Press of America|year=2006|isbn=9780761835011|pages=19|quote=The Ethiopian and Coptic Churches distinguishes between clean and unclean meats, observes days of ritual purification, and keeps a kind of dual Sabbath on both Saturday and Sunday.}} The Oriental Orthodox Churches also maintain differing compilations of the biblical canon including the Peshitta, Coptic and Orthodox Tewahedo canons, and the Armenian canon.

The Assyrian Church of the East is sometimes incorrectly described as an Oriental Orthodox church,{{Cite web|title=Die orthodoxen Kirchen von 1274 bis 1700|url=https://www.eva-leipzig.de/flexpaper/?leseprobe=zw_9783374021864_digital_LP.pdf|first=Erich|last=Bryner|access-date=2023-02-12|website=www.eva-leipzig.de|year=2004}} S. 114 ff: "Die Orientalischen Orthodoxen Kirchen" (miaphysitische und dyophysitische Kirchen)Johannes Oeldemann: Konfessionskunde, 2017, Kap. 2: Die Orthodoxe Kirche und die Orientalisch-Orthodoxen Kirchen enthält drei Unterkapitel: Die Orthodoxe Kirche, Die Assyrische Kirche des Ostens und Die Orientalisch-Orthodoxen Kirchen d.h. die Assyrische Kirche des Ostens gehört sowohl zu den Orientalisch-Orthodoxen Kirchen als auch nicht zu den Orientalisch-Orthodoxen Kirchen.artin Tamcke: Orientalische orthodoxe Nationalkirchen. In: [https://de.wikisource.org/wiki/Enzyklop%C3%A4dien_und_Lexika/Religion#Schiele.2C_Zscharnack_Die_Religion_in_Geschichte_und_Gegenwart Religion in Geschichte und Gegenwart] (RGG). 4. Auflage. Band 6, Mohr-Siebeck, Tübingen 2003, Sp. 653 though its origins lie in disputes that predated the Council of Chalcedon and it follows a different Christology from Oriental Orthodoxy. The historical Church of the East was the church of Greater Iran and declared itself separate from the state church of the Roman Empire in 424–427, years before the Ecumenical Councils of Ephesus and Chalcedon. Theologically, the Church of the East was affiliated with the doctrine of Nestorianism, and thus rejected the Council of Ephesus, which declared Nestorianism heretical in 431. The Christology of the Oriental Orthodox Churches in fact developed as a reaction against Nestorian Christology, which emphasizes the distinctness of the human and divine natures of Christ.

{{Portal|Christianity|Religion}}

• Interparliamentary Assembly on Orthodoxy
• List of Christian denominations
• Oriental Orthodoxy in North America

{{Reflist|refs=

{{YouTube |id=KrIh9S8l7tw |title=St. Maurice and St. Verena Coptic Orthodox Church – Divine Liturgy }}

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{{Refend}}

{{Commons category}}

• [http://www.scooch.org/ The Standing Conference of Oriental Orthodox Churches in America]
• [https://web.archive.org/web/20110719013554/http://www.prounione.urbe.it/dia-int/oo-rc_syrindia/doc/i_oo-rc_syrindia_1984.html Common Declaration of Pope John Paul II and HH Mar Ignatius Zakka I Iwas] (archived 19 July 2011)
• [http://sor.cua.edu/Ecumenism/RC.html Joint Declarations Between the Syriac Orthodox and Roman Catholic Churches]

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