Miaphysites

Miaphysitism is a Christological formula holding that in the person of Jesus Christ, Divine nature and Human nature are united (μία, mia - "one" or "unity") in a compound nature ("physis"), the two being united without separation, without mixture, without confusion, and without alteration. Miaphysitism is not Monophysitism and the Monophysite churches are not Miaphysite.

Historically, Chalcedonian Christians have considered Miaphysitism in general to be amenable to an orthodox interpretation in contrast to the Monophysitism (single nature doctrine) of the Oriental Orthodox. The Oriental Orthodox do use the term Monophysite for themselves but prefer to call themselves non-Chalcedonians.

The term "miaphysitism" arose as a response to Dyophysite criticisms of Monophysitism. As Nestorianism had its roots in the Antiochene tradition and was opposed by the Alexandrian tradition, Christians in Syria and Egypt who wanted to distance themselves from the extremes of Nestorianism and wished to uphold the integrity of their theological position adopted this term Monophysite to express their position.

The theology of miaphysitism is based on an understanding of the nature (Greek φύσις physis) of Christ: divine and human. After steering between the doctrines of docetism (that Christ only appeared to be human) and adoptionism (that Christ was a man chosen by God), the Church began to explore the mystery of Christ's nature further. Two positions in particular caused controversy:

In response to Eutychianism, the latter Council adopted dyophysitism, which clearly distinguished between person and nature, stating that Christ is one person in two natures, but emphasizes that the natures are "without confusion, without change, without division, without separation".

The Monophysites rejected this definition as verging on Nestorianism and instead adhered to a wording of Cyril of Alexandria, the chief opponent of Nestorianism, who had spoken of the "one (mia) nature of the Word of God incarnate" (μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη mía phýsis toû theoû lógou sesarkōménē) but they failed to see the distinction between the emphatic masculine form Mono and the less emphatic feminine form Mia. The distinction of this stance was that the incarnate Christ has one nature, but that nature is still of both a divine character and a human character, and retains all the characteristics of both.

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