Council of Chalcedon

Quick Facts: Who was Council of Chalcedon?

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Council of Chalcedon

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The fourth ecumenical council defining Christ's nature in two natures.

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Origins & Early Life

The Council of Chalcedon (; Latin: Concilium Chalcedonense) was the fourth ecumenical council of the Christian Church. It was convoked by the Roman emperor Marcian. The council convened in the city of Chalcedon, Bithynia (modern-day Kadıköy, Istanbul, Turkey) from 8 October to 1 November 451. The council was attended by over 520 bishops or their representatives, making it the largest and best-documented of the first seven ecumenical councils. The principal purpose of the council was to re-assert the teachings of the ecumenical Council of Ephesus against the teachings of Eutyches and Nestorius.

Pivotal Works & Achievements

Such doctrines viewed Christ's divine and human natures as separate and distinct (Nestorianism), or viewed Christ as solely divine (monophysitism). The Council of Chalcedon issued the Chalcedonian Definition, stating that Jesus is "perfect both in deity and in humanness; this selfsame one is also actually God and actually man." The council's judgments and definitions regarding the divine marked a significant turning point in the Christological debates. The ruling of the council stated:We all teach harmoniously [that he is] the same perfect in godhead, the same perfect in manhood, truly God and truly man, the same of a reasonable soul and body; homoousios with the Father in godhead, and the same homoousios with us in manhood… acknowledged in two natures without confusion, without change, without division, without separation. Whilst this judgment marked a significant turning point in the Christological debates, it also generated heated disagreements between the council and the Oriental Orthodox churches, which did not agree with such conduct or proceedings. This disagreement would later cause the Oriental Orthodox Churches and the Chalcedonian churches to schism, and led to the council being regarded as Chalcedon, the Ominous by the Miaphysites.

Enduring Legacy & Impact

The council's other responsibilities included addressing controversy, dealing with issues such as ecclesiastical discipline and jurisdiction, and approving statements of belief such as the Creed of Nicaea (325), the Creed of Constantinople (381, subsequently known as the Nicene Creed), two letters of St. Cyril of Alexandria against Nestorius, and the Tome of Pope Leo I. The Christology of the Church of the East may be called "non-Ephesine" for not accepting the Council of Ephesus, but it did finally gather to ratify the Council of Chalcedon at the Synod of Mar Aba I in 544. Through the 1994 Common Christological Declaration between the Chalcedonian Catholic Church and the Nestorian Assyrian Church of the East, the Assyrian Church of the East and the Catholic Church each accepted and confessed the same doctrine of Christology. In 325, the first ecumenical council (First Council of Nicaea) determined that Jesus Christ was God, "consubstantial" with the Father, and rejected the Arian contention that Jesus was a created being. This was reaffirmed at the First Council of Constantinople (381) and the First Council of Ephesus (431). About two years after Cyril of Alexandria's death in 444, an aged monk from Constantinople named Eutyches began teaching a subtle variation on the traditional Christology in an attempt to stop what he saw as a new outbreak of Nestorianism.

Chronological Milestones & Life Events

1. 1994: 1994 Milestone — Through the 1994 Common Christological Declaration between the Chalcedonian Catholic Church and the Nestorian Assyrian Church of the East, the Assyrian Church of the East and the Catholic Church each accepted and confessed the same doctrine of Christology.

Historical Fact-Check Quiz: Council of Chalcedon

True or False: “The Council of Chalcedon was convened primarily to reject Nestorianism and Monophysitism by defining Christ's dual nature.”

Answer (TRUE ⭕): The council aimed to re-assert teachings against doctrines that viewed Christ’s divine and human natures as entirely separate or solely divine.

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