Miaphysiteadj.n.

Brit.

/mɪˈafᵻsʌɪt/,

/mʌɪˈafᵻsʌɪt/, U.S.

/ˌmaɪˈæfəˌsaɪt/,

/ˌmiˈæfəˌsaɪt/

Forms: also with lower-case initial.

Origin: A borrowing from Greek, combined with English elements; modelled on a German lexical item. Etymons: Greek μία , Monophysite adj., Dyophysite n.

Etymology: < ancient Greek μία (feminine) one (see Oudemian adj.) + English -physite (in e.g. Monophysite adj., Dyophysite n.), after German miaphysitisch, adjective (1972 or earlier), Miaphysit, noun (1986 or earlier). Compare French miaphysite (1975 or earlier as noun, 1991 or earlier as adjective).The German models for this formation appear originally to have been coined as alterations of monophysitisch (adjective) and Monophysit (noun), with substitution of ancient Greek μία for the first element, after Hellenistic Greek μία φύσις one nature. The terms were formed in order to reflect the theological position of the non-Chalcedonian Churches more accurately than Monophysite adj. and its equivalents in other languages, and especially without causing offence to the members of these Churches. The terms are ultimately based on the characterization of Christ as μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη ‘one nature (perhaps better translated as ‘one concrete reality’) of the Word of God incarnate’ (Apollinaris of Laodicea Ep. ad Jovin.). This doctrinal formula is often erroneously attributed to St Athanasius, as by St Cyril of Alexandria himself, who cites it several times in his writings. St Cyril propagated the formula in order to distance orthodox Christian teaching from both the heresy of Nestorius, who taught that Christ possessed a human and a divine nature which were completely independent from each other, and the opposite extreme of the heresy of Eutyches, who held that Christ's human nature was absorbed into his divine nature (see note at Monophysite n.). The precise sense of φύσις and of its Latin equivalent nātūra nature n. has been the subject of much controversy. At the Council of Chalcedon in 451, it was defined that Christ possessed two natures (δύο φύσεις ), a divine and a human one, united in a single person (person n. 6a); the Oriental Orthodox Churches did not accept this dogma. Recent dialogue between the Western Church and the Eastern Orthodox Churches on the one hand, and the Oriental Orthodox Churches on the other, has resulted in a better understanding of the two positions and the realization that they are not as incompatible as was formerly thought.

Church History.

A. adj.

Of or relating to the doctrine that in the person of Jesus there is either a single divine nature, or one inseparable nature, partly divine, and partly (subordinately) human; designating a Church professing this doctrine, or a person belonging to such a Church; = Monophysite adj.The doctrine of a single divine nature was associated with Eutyches (c375–454), and was condemned by the Council of Chalcedon (451).The term has frequently been used more widely of members of the Oriental Orthodox Churches (Coptic, Ethiopian, Armenian, and Syrian), and is more acceptable to them than the term Monophysite (a term bestowed on them by Chalcedonian Christians), since the phrase mia physis (one or single nature) was used by one of their most honoured theologians, St Cyril of Alexandria. Cf. orthodox adj. 3.

ΘΚΠ

society > faith > sect > Christianity > major early Christian sects > Monophysitism > [adjective]

Monophysite1788

monophysitic1823

Miaphysite1992

1992 R. D. Young in R. J. Daly Origeniana Quinta vi. 536 Afterwards the Holy Mar Evagrius, as he could then be known, became an honored spiritual teacher, popular among both miaphysite and dyophysite Syrians.

1995 P. Allen & J. Cawte tr. A. Grillmeier & T. Hainthaler Christ in Christian Trad. (new ed.) II. ii. iii. ii. 355 Emperor Justinian seized the opportunity of the division of the miaphysite Church of Alexandria into the supporters of Patriarch Theodosius..and those of Gaianas to restore the Chalcedonian hierarchy there.

1999 O. F. A. Meinardus 2,000 Years of Coptic Christianity (2002) ii. 53 Ever since, the Coptic Church has upheld the Miaphysite doctrine against the Melkites, or Chalcedonians.

2007 Church Hist. 76 722 Chalcedonian Christians also sometimes found themselves accused by Miaphysite Christians as being too much like Jews.

B. n.

A person who holds that in the person of Jesus there is either a single divine nature, or one inseparable nature, partly divine, and partly (subordinately) human; = Monophysite n.

ΘΚΠ

society > faith > sect > Christianity > major early Christian sects > Monophysitism > [noun] > person

Monophysite1659

Miaphysite1995

1995 P. Allen & J. Cawte tr. A. Grillmeier & T. Hainthaler Christ in Christian Trad. (new ed.) II. ii. iv. ii. 511 There were very different ‘pictures of Christ’, both in the opposition of Miaphysites and Dyophysites, as well as within both groups.

1999 G. Fowden in G. W. Bowersock et al. Late Antiq. (2000) 97 Whereas in the Roman empire the Jews were the sole recognized community other than the approved variety of Christianity, the Sassanians recognized Jews, Nestorians, and non-Chalcedonians or Miaphysites, as well as Mazdeans.

2013 P. Wood Hist. & Identity in Late Antique Near East p. xiii Though John Rufus and his fellow Miaphysites were not..successful in their attempts to position themselves as an imperial orthodoxy, their efforts do point to a failure by the Roman Chalcedonians to maintain their monopoly over the monotheist past.

This is a new entry (OED Third Edition, March 2014; most recently modified version published online March 2022).

单词	miaphysite
释义	Miaphysiteadj.n. Brit. /mɪˈafᵻsʌɪt/, /mʌɪˈafᵻsʌɪt/, U.S. /ˌmaɪˈæfəˌsaɪt/, /ˌmiˈæfəˌsaɪt/ Forms: also with lower-case initial. Origin: A borrowing from Greek, combined with English elements; modelled on a German lexical item. Etymons: Greek μία , Monophysite adj., Dyophysite n. Etymology: < ancient Greek μία (feminine) one (see Oudemian adj.) + English -physite (in e.g. Monophysite adj., Dyophysite n.), after German miaphysitisch, adjective (1972 or earlier), Miaphysit, noun (1986 or earlier). Compare French miaphysite (1975 or earlier as noun, 1991 or earlier as adjective).The German models for this formation appear originally to have been coined as alterations of monophysitisch (adjective) and Monophysit (noun), with substitution of ancient Greek μία for the first element, after Hellenistic Greek μία φύσις one nature. The terms were formed in order to reflect the theological position of the non-Chalcedonian Churches more accurately than Monophysite adj. and its equivalents in other languages, and especially without causing offence to the members of these Churches. The terms are ultimately based on the characterization of Christ as μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη ‘one nature (perhaps better translated as ‘one concrete reality’) of the Word of God incarnate’ (Apollinaris of Laodicea Ep. ad Jovin.). This doctrinal formula is often erroneously attributed to St Athanasius, as by St Cyril of Alexandria himself, who cites it several times in his writings. St Cyril propagated the formula in order to distance orthodox Christian teaching from both the heresy of Nestorius, who taught that Christ possessed a human and a divine nature which were completely independent from each other, and the opposite extreme of the heresy of Eutyches, who held that Christ's human nature was absorbed into his divine nature (see note at Monophysite n.). The precise sense of φύσις and of its Latin equivalent nātūra nature n. has been the subject of much controversy. At the Council of Chalcedon in 451, it was defined that Christ possessed two natures (δύο φύσεις ), a divine and a human one, united in a single person (person n. 6a); the Oriental Orthodox Churches did not accept this dogma. Recent dialogue between the Western Church and the Eastern Orthodox Churches on the one hand, and the Oriental Orthodox Churches on the other, has resulted in a better understanding of the two positions and the realization that they are not as incompatible as was formerly thought. Church History. A. adj. Of or relating to the doctrine that in the person of Jesus there is either a single divine nature, or one inseparable nature, partly divine, and partly (subordinately) human; designating a Church professing this doctrine, or a person belonging to such a Church; = Monophysite adj.The doctrine of a single divine nature was associated with Eutyches (c375–454), and was condemned by the Council of Chalcedon (451).The term has frequently been used more widely of members of the Oriental Orthodox Churches (Coptic, Ethiopian, Armenian, and Syrian), and is more acceptable to them than the term Monophysite (a term bestowed on them by Chalcedonian Christians), since the phrase mia physis (one or single nature) was used by one of their most honoured theologians, St Cyril of Alexandria. Cf. orthodox adj. 3. ΘΚΠ society > faith > sect > Christianity > major early Christian sects > Monophysitism > [adjective] Monophysite1788 monophysitic1823 Miaphysite1992 1992 R. D. Young in R. J. Daly Origeniana Quinta vi. 536 Afterwards the Holy Mar Evagrius, as he could then be known, became an honored spiritual teacher, popular among both miaphysite and dyophysite Syrians. 1995 P. Allen & J. Cawte tr. A. Grillmeier & T. Hainthaler Christ in Christian Trad. (new ed.) II. ii. iii. ii. 355 Emperor Justinian seized the opportunity of the division of the miaphysite Church of Alexandria into the supporters of Patriarch Theodosius..and those of Gaianas to restore the Chalcedonian hierarchy there. 1999 O. F. A. Meinardus 2,000 Years of Coptic Christianity (2002) ii. 53 Ever since, the Coptic Church has upheld the Miaphysite doctrine against the Melkites, or Chalcedonians. 2007 Church Hist. 76 722 Chalcedonian Christians also sometimes found themselves accused by Miaphysite Christians as being too much like Jews. B. n. A person who holds that in the person of Jesus there is either a single divine nature, or one inseparable nature, partly divine, and partly (subordinately) human; = Monophysite n. ΘΚΠ society > faith > sect > Christianity > major early Christian sects > Monophysitism > [noun] > person Monophysite1659 Miaphysite1995 1995 P. Allen & J. Cawte tr. A. Grillmeier & T. Hainthaler Christ in Christian Trad. (new ed.) II. ii. iv. ii. 511 There were very different ‘pictures of Christ’, both in the opposition of Miaphysites and Dyophysites, as well as within both groups. 1999 G. Fowden in G. W. Bowersock et al. Late Antiq. (2000) 97 Whereas in the Roman empire the Jews were the sole recognized community other than the approved variety of Christianity, the Sassanians recognized Jews, Nestorians, and non-Chalcedonians or Miaphysites, as well as Mazdeans. 2013 P. Wood Hist. & Identity in Late Antique Near East p. xiii Though John Rufus and his fellow Miaphysites were not..successful in their attempts to position themselves as an imperial orthodoxy, their efforts do point to a failure by the Roman Chalcedonians to maintain their monopoly over the monotheist past. This is a new entry (OED Third Edition, March 2014; most recently modified version published online March 2022). < adj.n.1992
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