3) He is consubstantial with the Father, according to His Godhead, and consubstantial with us according to His manhood – in all things like unto us, apart from sin, 4) He is begotten of the Father both before all worlds, according to His Godhead, and also in these latter days, on account of us and our salvation, of the Virgin Mary, the God-bearer, according to His manhood.
5) One and the same Christ, Lord, only begotten, is to be acknowledged in two natures, but these natures must not be confused. And they are natures without any change, without division, without separation.
6) The distinction of natures, being in no way annulled by the union, the characteristic of each nature being presented and coming together to form a person and a substance. It is not parted nor is it divided into two persons, but one and the same Son and only begotten God. . . . the Lord Jesus Christ.
Here you see, as in many of these documents, how easy these philosophical terms had a transition into a liturgical and poetic language. This was always the case. And it makes them much more beautiful.. . . .
Again the negative side was clear. The positive side was doubtful. The Roman way was victorious, but different interpretations were possible. The East was disappointed by this decision. The Alexandrian delegates did not subscribe. They said what most Russian delegations today would say, if they subscribed to something so much against the popular demand: they would say they would be killed if they signed this document and came home. They would not be able to live any more because of the fanatic monks who would beat them to death. Therefore the reaction of the East was unavoidable. This reaction against Chalcedon by the East, in its radical consequences, was strong enough to divide East and Rome in such a degree that it became an easy prey to the Islamic puritan reaction. This is especially true of the Monophysitic churches of Egypt and neighboring countries.
They were all swallowed up by the reaction of Islam, which I would call a puritan reaction, against the sacramental superstitious form into which Christianity fell more and more. It is a thesis I have that the attacks of Islam never would have been successful if Christianity had taken into itself the element of personality and history. But it didn’t They fell down deeper and deeper into popular superstition, and so they were surprised…
The decision of Chalcedon was partly denied, partly put aside. From 482- 590, the first schism occurred between the East and the West, the latter maintaining Chalcedon, the other trying to reinterpret it. After the reunion, Monophysitism became victorious in Alexandria. It was a radical return to Cyril and his emphasis on the unity of the natures ‘; . . .. After the union, only one nature is there; Christ is one, according to His composite nature, according to His person, according to His will. After the union there is no duality of natures or energies. Chalcedon and Leo, who assert two natures and two energies, should be condemned. The more radical Monophysites taught that with the conception in Mary the flesh of Christ became progressively deified. They really made Mary already a goddess. The radicals said their enemies adored something mortal. But both are united in the opposition to the two natures. They wanted nothing except God on earth, and without human relativity.