The Oriental Orthodox churches

There is still some confusion today in Western ecumenical circles about the name of the family of churches comprising the Coptic, Syrian, Armenian, Ethiopian and Malabar (Indian) churches. Church historians have referred to them as non-Chalcedonian, anti-Chalcedonian, pre-Chalcedonian, Monophysite, Ancient Oriental, Lesser Eastern. These appellations have diverse historical and theological connotations. Presently, the generally accepted name is Oriental Orthodox. The word "Orthodox" in the name is important, since these churches belong to the larger Orthodox family, with which they share the same theological, liturgical and spiritual tradition. In English the Orthodox churches of Byzantine tradition are called "Eastern Orthodox", but the distinction between "Eastern" and "Oriental" cannot be made in many languages.

Apostolic origins and mystical theology

The history of all these churches goes back to the very beginnings of Christianity. They were founded by the apostles or by their earliest disciples. This apostolic origin has played a formative and pivotal role in their missionary outreach and theological development. The apostolic kergyma has not been reduced to a depositum fidei, but is a living reality embracing all spheres of church life and witness. Furthermore, apostolicity, rather than being considered simply a mark of the church or source of pride, has been a constant stimulus to deeper commitment to the message of Christ. The history of these churches, in all its aspects and manifestations, is an eloquent testimony to this fundamental reality.

The theology of the Oriental Orthodox churches is strongly biblical and patristic and is embodied in Eastern mysticism and spirituality. Theology is regarded not as an intellectual discipline, but as a living dialogue with God and with the world expressed through liturgy, spirituality and evangelism. Hence, theology touches all dimensions and aspects of church life.

The doctrinal position of these churches is based on the teachings of the first three ecumenical councils: Nicea (325), Constantinople (381) and Ephesus (431). The Alexandrian school of thought has guided and oriented their theological reflection. This was, indeed, one of the major reasons for their rejection of the council of Chalcedon (451) and their firm attachment to the Cyrillian formula of "one nature of the Word incarnate", which constituted the basis of their Christological teachings. Throughout the centuries-long Christological controversies that marked their relationship with the Greek and Latin churches, the Oriental Orthodox churches remained faithful to the apostolic traditions, the teachings of the early church fathers and the decisions of the first three ecumenical councils, which they considered the unshakable foundation of Christian faith. With its characteristic aspects and emphases -- its Trinitarian basis, Logos Christology, heavy stress on the unity of Christ's person, soteriological dimension and mystical approach -- their theology did not undergo any significant change in the course of history. Their doctrinal position as well, particularly in regard to the person of Christ, remained the same, although it has been subject to a constant reinterpretation.

Division and rapprochement

Although these churches belong to a larger family of Orthodox churches, they are not in communion with the other Orthodox churches. The division occurred in A.D. 451 -- the first division in church history -- due to the Christological teachings of the council of Chalcedon. Both confrontation and dialogue, estrangement and rapprochement have characterized the relations of these two families for many centuries. The spiritual communion and the sense of belonging to one common Orthodox tradition and theological heritage have never truly been lost. The Oriental and Eastern families continued, each in its own way, to keep intact their common Orthodox faith, and have made several attempts to manifest this commonality more visibly.

The history of the relations between the Oriental Orthodox churches and the Roman Catholic Church has been one of growing tension, particularly following the Eastern crusades and the subsequent activities of Catholic missions in the Middle East. Contacts between the Oriental Orthodox and Protestant churches began after the eighteenth century. In fact, the existence of the Oriental Catholic (Uniate) and Protestant churches alongside the Oriental Orthodox churches results from Western missionary efforts that have deepened further the division of the Christian East.

Martyria in life and death

The Oriental Orthodox churches have generally been depicted by Western historians as totally isolated from the rest of the Christian world and concerned with mere survival. Certainly the Oriental Orthodox churches have been concerned with survival; but this must be understood in its historical context. In fact, one of the most salient features of the history of Oriental Orthodoxy has been the ceaseless persecution and massacres suffered under Byzantine, Persian, Muslim and Ottoman powers. These sufferings have had a permanent impact on the life, witness, theology and spirituality of these churches. Martyria in life and in death has become, in its various manifestations, an existential and genuine response of faith for these churches throughout their history. Remarkably, the life of the cross, the authentic expression of Christian existence, never led them to an introverted stagnancy; on the contrary, under the dynamic power of the Holy Spirit, creation, rebuilding and renewal in the realms of spirit, intellect and matter became the driving forces of their life and witness. The great majority of the Oriental Orthodox faithful today reside in Egypt, Ethiopia, Armenia, India, Syria and Lebanon, that is, at the heart of major regions. These are churches with a large diaspora, and organized communities are found in almost every comer of the globe. The important centres of the Oriental Orthodox diaspora are the Middle East, Northern and Western Europe, the United States, Canada and South America. Their approximate numbers are Coptic nine million; Ethiopian fifteen million; Syrian two million; Armenian eight million; Malabar three million. In terms of race, culture and language they display the widest possible diversity.