Monophysitism, also known as Eutychianism, is a Christological doctrine that teaches that Christ has only one nature, his divine nature. This teaching is contrary to orthodox Christology which holds that Christ has two natures, one divine and one human, united in one person.
The monophysite doctrine originated in the 5th century and was condemned as heretical at the Council of Chalcedon in 451. The controversy began with Eutyches, an archimandrite in Constantinople, who taught that Christ’s human nature was absorbed into his divine nature, like a drop of honey in the ocean. After the incarnation, Christ only had one divine nature and his humanity was diminished.
Eutyches taught that before the incarnation, Christ had two natures – divine and human. But after the incarnation, the two natures were united and blended together into a third nature that was neither fully divine nor fully human. This new nature was a mixture of the divine and human, but the divine nature was dominant while the human nature was absorbed.
The Council of Chalcedon affirmed that Christ has two natures that exist together without confusion, without change, without division, and without separation. This is known as the hypostatic union. The creed states that Christ is “acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved.”
This means that in the one person of Christ, there are two distinct natures – one fully human and one fully divine. These two natures are united but remain distinct. Christ is true God and true man. The divine nature and the human nature are not mixed or blended together. There is no third nature. The natures are united without confusion or absorption.
Monophysitism undermines this orthodox understanding by teaching that the human nature was absorbed into the divine nature. This distortion of Christology has several dangerous implications:
1. It denies Christ’s full humanity. If Christ does not have both divine and human natures, then he is not fully human. His humanity is absorbed or diminished.
2. It threatens the doctrine of salvation. Salvation requires the mediation of one who is fully God and fully human. If Christ is not fully human, he cannot be the mediator between God and humanity.
3. It denies that Jesus is consubstantial with us. Jesus shares our human nature. But if his human nature is absorbed, then he is not sharing our nature and cannot redeem it.
4. It denies the permanence of Christ’s incarnation. Absorption of the human nature implies that the incarnation was temporary or not permanent.
5. It undermines the reality of the atonement. Atonement requires a mediator who can represent both sides. Jesus had to be human to die for humans. But in monophysitism, his humanity is diminished.
6. It denies the Christian hope of deification. Christians partake of the divine nature through Christ’s humanity. But if Christ’s humanity is absorbed, then there is no way for humans to be united to the divine.
After Chalcedon, monophysitism continued to spread in the non-Greek east, particularly in Egypt, Syria, Armenia, and Ethiopia. Significant monophysite theologians include Severus of Antioch, Julian of Halicarnassus, Anthimus I of Constantinople, and Philoxenus of Mabbug. Monophysitism remains the doctrine of Oriental Orthodox churches like the Coptic Orthodox Church today.
The book of Hebrews has some key passages that speak against monophysite Christology:
“Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil” (Hebrews 2:14).
This verse emphasizes Jesus partaking of human flesh and blood. He took on real and full humanity, not some diminished or absorbed humanity.
“For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15).
For Jesus to sympathize with our weaknesses and be tempted as humans are, he had to fully share in human nature. His nature was not absorbed or mingled with the divine.
“In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence” (Hebrews 5:7).
Jesus experienced human frailties like praying earnestly, crying, and weeping. His flesh was real humanity, not absorbed or diminished humanity.
The gospel of John also has some key verses against monophysitism:
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14).
The Word became flesh. He took on real human nature. He dwelt among humans as one of them.
“Since you have given him authority over all flesh, to give eternal life to all whom you have given him” (John 17:2).
Jesus has authority over all human flesh because he shares in human nature. He is able to give eternal life because he is fully human.
In summary, monophysitism is the false teaching that Christ has only one nature after the incarnation – only the divine nature with his human nature being absorbed. The biblical evidence clearly shows that Jesus retains both a divine nature and human nature. The Council of Chalcedon affirmed this orthodox understanding that Jesus has two natures united without confusion or absorption. The permanence of Christ’s incarnation depends on him remaining fully human, just as he is fully divine.
