Justin I, who succeeded Anastasius in 518 and adhered to the Chalcedonian creed, exiled Severus and Philoxenus in 519.

Another group sought to reconcile Christian faith with " Modern " ideas, sometimes causing them to reject beliefs they considered to be illogical, including the Nicene creed and Chalcedonian Creed.

The Chalcedonian Creed was adopted at the Council of Chalcedon in 451 in Asia Minor.

" The phrase " and the Son " ( in Latin, " Filioque ") was one of the elements that led to the great schism of 1054 that split Chalcedonian Christianity and has not yet been healed.

The purpose of the condemnation was to make plain that the Imperial, Chalcedonian ( that is, recognizing the hypostatic union of Christ as two natures, one divine and one human, united in one person with neither confusion nor division ) Church was firmly opposed to all those who had either inspired or assisted Nestorius, the eponymous heresiarch of Nestorianism — the proposition that the Christ and Jesus were two separate persons loosely conjoined, somewhat akin to adoptionism, and that the Virgin Mary could not be called the Mother of God ( Gk.

Monophysitism was condemned by the Council of Chalcedon in 451 ( the " Fourth Ecumenical Council "), which among other things adopted the Definition of Chalcedon ( often known as the " Chalcedonian Creed ") stating that Christ is the eternal Son of God " made known in two natures without confusion mixture, without change, without division, without separation, the difference of the natures being by no means removed because of the union, but the property of each nature being preserved and coalescing in one prosopon and one hupostasis -- not parted or divided into two prosopa, but one and the same Son, only-begotten, divine Word, the Lord Jesus Christ.

Later, monothelitism – the belief that Christ was 2 natures in 1 person except that he only had a divine will and no human will – was developed as an attempt to bridge the gap between the monophysite and the Chalcedonian position, but it too was rejected by the members of the Chalcedonian synod, despite at times having the support of the Byzantine emperors and once escaping the condemnation of a Pope of Rome, Honorius I.

While most modern Christian churches are Chalcedonian, in the 5th – 8th centuries AD the ascendancy of Chalcedonian Christology was not always certain.

Those who did not accept the Chalcedonian Christology now call themselves non-Chalcedonian ; historically, they called themselves miaphysites or Cyrillians ( after St Cyril, whose writing On the Unity of Christ was co-opted by the Orientals, and taken as their standard ) and were called by orthodox Christians monophysites.

His first act was to repudiate the Henoticon, a deed of union originating with Patriarch Acacius of Constantinople and published by Emperor Zeno with the view of allaying the strife between the Miaphysite Christians and Chalcedonian Christians.

When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported the Chalcedonian position that Jesus had both a human and a divine will.

The Armenian Church officially severed ties with Rome and Constantinople in 554, during the Second Council of Dvin where the Chalcedonian dyophysite christological formula was rejected.

Acacius was practically the first prelate throughout the Eastern Orthodoxy and renowned for ambitious participation in the Chalcedonian controversy.

The agitation was, of course, a spontaneous one on the part of its monastic promoters and of the populace at large, who sincerely detested Eutychian theories of the Incarnation ; but it may be doubted whether Acacius, either in Chalcedonian opposition now, or in efforts at compromise later on, was anything profounder than a politician seeking to compass his own personal ends.

The issue came to a head in 512, when a synod was convened in Sidon by the non-Chalcedonians, which resulted in Flavian II ( a Chalcedonian ) being replaced as Patriarch by Severus ( a non-Chalcedonian ).

Evagrius was explicitly a Christian in the Chalcedonian tradition, critiquing both Zacharias Rhetor and Zosimus for theological differences, two popular historians during his own time.

Another related matter of contention was the accusation, frequently levelled by Chalcedonian churches, that the Oriental Orthodox Churches accepted Eutychian doctrine.

However, Anastasius was unpopular because of his monophysite beliefs, and Vitalian, a Chalcedonian general, attempted to overthrow him in 514.

The Three-Chapter Controversy, a phase in the Chalcedonian controversy, was an attempt to reconcile the Non-Chalcedonian Christians of Syria ( Syriac Orthodox Church ) and Egypt ( Coptic Orthodox Church ) with Chalcedonian Eastern Orthodoxy, following the failure of the Henotikon.

The Persian Church became increasingly Nestorian in doctrine over the next decades, furthering the divide between Chalcedonian Christianity and the Nestorians.

Intercommunion between the Oriental Orthodox and various Chalcedonian churches has not yet been reestablished.

Ultimately, however, the dialectic between the schools of Alexandria and Antioch produced Christologies that on all sides ( notwithstanding ongoing differences between the Oriental Orthodox and Chalcedonian churches ) avoided the extremes and reflect both points of view.

Accepted by the sees of Rome, Constantinople, and Antioch, the Chalcedonian settlement encountered strong resistance in Alexandria ( and in Egypt generally ), leading ultimately to the schism between the Oriental Orthodox churches ( which reject Chalcedon ), on the one hand, and the so-called Chalcedonian churches on the other.

His successor Pope John IV also rejected the doctrine completely, leading to a major schism between the eastern and western halves of the Chalcedonian Church.

Longstanding ecclesiastical feuds between the Monophysite and Chalcedonian factions, while of negligible direct impact, certainly inflamed underlying tensions.

His presence initiated a period of fighting in Constantinople between rival bands of monks, Chalcedonian and Non, which ended in AD 511 with the humiliation of Anastasius, the temporary triumph of the patriarch Macedonius II, and the reversal of the Non-Chalcedonian cause ( Theophanes, p. 132 ).

Around 600 however, tensions flared between the Armenian and Georgian Churches, as the Armenian Church attempted to assert prominence in the Caucasus, in both hierarchical and doctrinal matters, whereas the Catholicos of Mtskheta, Kirion I, leaned towards the Byzantine, Chalcedonian side of the debate, as Kartli was once again seeking imperial support against the Sassanid Empire, who had abolished the Kingdom in 580.

Many of the miaphysites claimed that they were misunderstood, that there was really no difference between their position and the Chalcedonian position, and that the Council of Chalcedon ruled against them because of political motivations alone.

The Patriarchate of Antioch was then divided between a Chalcedonian and non-Chalcedonian communion.

In addition to being canonized by the Georgian Orthodox Church as a saint, he is also recognized by various eastern Churches, some of which have deviated from the Chalcedonian doctrine.

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 ).

Those who supported the Chalcedonian definition remained in communion with the other leading churches of Rome and Constantinople.

Since the 1980s theologians from the Oriental ( non-Chalcedonian ) Orthodox and Eastern ( Chalcedonian ) Orthodox churches have been meeting in a bid to resolve theological differences, and have concluded that many of the differences are caused by the two groups using different terminology to describe the same thing ( see Agreed Official Statements on Christology with the Eastern Orthodox Churches ).

The formulation of the Chalcedonian Creed caused a schism in the Alexandrian and Syriac churches.

In the 5th century, Oriental Orthodoxy separated from Chalcedonian Christianity ( and is therefore separate from both the Eastern Orthodox and Roman Catholic churches ), well before the 11th century Great Schism.

The vast majority of Christians nowadays belong to the so-called " Chalcedonian " churches.

The Chalcedonian churches -- that is, the Eastern Orthodox and Roman Catholic churches together with those Protestant churches that accept at least the first four Ecumenical Councils -- have always considered monophysitism to be heretical and have generally viewed it as the ( explicit or implicit ) position of the Oriental Orthodox churches.

The churches condemned at Constantinople included the Oriental Orthodox churches and the Maronite church, although the Oriental Orthodox deny that they ever held the Monothelite view ( describing their own Christology as Miaphysite ), and the Maronites accept the Chalcedonian formula being in communion with the Roman Catholic Church.

Chalcedonian describes churches and theologians which accept the definition given at the Council of Chalcedon ( 451 AD ) of how the divine and human relate in the person of Jesus Christ.

The dogmatical disputes raised during this Synod led to the Chalcedonian schism and as a matter of course to the formation of the non-Chalcedonian body of churches known as Oriental Orthodoxy.

The Chalcedonian churches were the ones that remained united with Rome, Constantinople and the three Roman Orthodox patriarchates of the East ( Alexandria, Antioch and Jerusalem ), that under Justinian II at the council in Trullo were organised under a form of rule known as the Pentarchy.