The New Monophysites

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Taken from the Paradosis List:

http://www.copticchurch.net/topics/theo ... christ.pdf

This makes crystal clear (what I never doubted, but it's good to have the proof) that Pope Shenouda's Coptic Church remains heretical.

There can be no compromise on this issue. 630 Holy Fathers accepted St. Leo's Tome and the Definitions of the Council of Chalcedon and condemned Dioscurus and the Monophysites. They were in a far better position than we are to know what the Copts really believed. They believed they were heretical. What Pope Shenouda writes shows that they are still heretical. It may well be true that there are many individual Coptic Christians who believe as we do. But they must get out from under their heretical leaders.

In 1990 at Chambesy, however, ALL the Local Orthodox Churches lifted the anathemas on the Monophysites. They in effect said that the 630 Holy Fathers of Chalcedon (and all the later Fathers of the Fifth, Sixth and Seventh Ecumenical Councils) were wrong. In this way they separated themselves from Orthodoxy and became '"Semi-Monophysites".

No Orthodox Christian who venerates the Fourth Ecumenical Council of Chalcedon as expressing the God-inspired truth can remain in communion with these Local "Orthodox" Churches.

[Anastasios]

Actually, I just read the pamphlet and it is completely Orthodox. He is simply using the term nature differently than you would use it--we Chalcedonians would use the term prosopon where he is using nature.

That he rejects the Tome of Leo is because he misunderstands it, which is his only mistake.

anastasios

[Joseph D]

Such semantics. It is such a tragedy to think that what was at first little more than an Alexandrian power grab -- a sort of Ptolemaic jubilee -- to ford headlong against the Catholic and Imperial tide of Rome and Constantinople should have led to such ultimatum. So the question now is whether Christianity in any form can be rescued from the... mire... of modern Egypt. In fact, most of the "Oriental" or Monophysite Churches are based in lands occupied and ruled by an infidel majority now and then, here and there hostile to the Cross. I think a massacre of Christians, even Monophysites, as happened in Egypt several years ago, ought to seem a problem even to the "Traditionalist Orthodox" faction. Or perhaps not.

Sincerely:
Joseph

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PASTORAL AGREEMENT REGARDING THE SACRAMENT OF MATRIMONY BETWEEN THE PATRIARCHATE OF ALEXANDRIA AND THE COPTIC CHURCH
With commentary from http://www.orthodox.net/ecumenism/pasto ... 04-06.html

April 5th, 2001

[ Editor's note: Our comments will be in italics, and enclosed in braces. The text is taken from the Patriarchate Of Alexandria press release archives, without change. It actually was written. They are so deluded by ecumenism that they cannot even hide their apostasy! ]

PASTORAL AGRREEMENT [sic] REGARDING THE SACRAMENT OF MATRIMONY BETWEEN THE PATRIARCHATE OF ALEXANDRIA AND THE COPTIC CHURCH

(translation)

A pastoral agreement between the Greek Orthodox Patriarchate of Alexandria and All Africa and the Coptic Church was signed on Thursday, April 5th, 2001 regarding the Sacrament of Matrimony and mixed marriages.

The pastoral agreement was signed by the Heads of the two Churches, His Beatitude Petros VII, Pope and Patriarch of Alexandria and All Africa and His Beatitude Shenouda III, Patriarch of the Coptic Orthodox Church at the See of the Coptic Patriarchate in Cairo.

The pastoral agreement is a result of the bipartite talks and was accepted by the Holy Synods of both Churches, the dialogue having started between the family of the Orthodox Churches and the family of the traditional East Churches. The agreements achieved in 1989 in Egypt and in 1990 in Geneva related to Christology issues and restoration of the communion between the two families and finally the recognition of the Sacrament of Baptism.

[ Their terminology "traditional East Churches" is an 'ecuspeak' code word for those churches which have not accepted all Ecumenical councils of and after Chalcedon, and still are at least suspected of holding to the Monophysite heresy (which believes that Jesus Christ, had only one nature, His human nature being subsumed into His divinity). Even if their theology is no longer Monophysite (a distinctly arguable point), these churches have been separated from the vine for a millennium, and therefore, true Orthodox cannot have any sacramental communion with them.]

This pastoral agreement recognizes the Holy Sacrament of Matrimony that takes place in any of the two Churches. In more detail, if a member of the Greek Orthodox Patriarchate of Alexandria and All Africa marries a member of the Coptic Orthodox Church it is not necessary, any longer, for the service to take place in both Churches. For as long as it has taken place in either Church then the other is obligated to recognize it. This, is hoped, will tighten the relationship between the two Churches and will assist the faithful of either Church who live in Egypt and very often take to mix marriages.

[ The Orthodox only recognize the mysteries of the church, i.e., herself, and not of any group, no matter how sincere, which is outside the church. In the eyes of the church, and Orthodox Christian who marries in a ceremony conducted by the heterodox (or a civil marriage) is not sacramentally married and cannot have communion. This stricture may be relaxed for those who ignorantly entered into unions, not having had proper catechism. and later coming to their senses (this happens often in Russia, for example), but this is a matter of pastoral condescension, and not the rule. But what is one to do when the entire Patriarchate of Alexandria promulgates an incorrect catechism? No matter what a modern document which seems to admit that its purpose is political, the Orthodox Church cannot be obligated to recognize any sacramental act which occurs outside of her. This document officially requires the clergy of the Patriarchate of Alexandria to accept a lie. ]

His Beatitude on this occasion was accompanied by H.G. Alexios, Patriarchal Vicar in Cairo and the Very Revd. George El Samaa.

The two Patriarchs, among everything else, wished this pastoral agreement to help and nurture the growth of cooperation between the two sister Churches.

From the Press Office of the Patriarchate,
Alexandria, April 6th, 2001

From the Archives of Patriarchion of Alexandria - Media (English)
See This link
GREEK ORTHODOX PATRIARCHATE OF ALEXANDRIA AND ALL AFRICA
http://www.greece.org/gopatalex
e-mail: goptalex@tecmina.com
Mailing Address: P.O.Box 2006, Alexandria - EGYPT
Tel: + 203-4868595, Fax: + 203-4875684

[尼古拉前执事]

Reprinted from Orthodox Life Vol. 45, No. 3 May - June 1995

PATRIARCH BARTHOLOMEW
ATTEMPTS TO STRONG-ARM
THE CHURCH INTO UNION WITH
THE MONOPHYSITES

Unrestrained and unhindered, Patriarch Bartholomew proceeds to actualize union with the Monophysites. He impudently obliterated both movements opposing union with the heretical Monophysites. In the one case he condemned, with a "higher synod," the Patriarch of Jerusalem who opposed the union with the Monophysites. In order to mislead the public Bartholomew claimed that the Patriarch of Jerusalem intruded in another jurisdiction. In essence there was no such intrusion of any sort whatsoever. In the other case, as soon as he was informed that the Holy Community of Mount Athos had commissioned a study by a committee of abbots to suggest a course of action in the light of rumored unification, and before the Holy Community unanimously resolved and declared her decision to approve the condemnation of the unification with the Monophysites, the Patriarch proceeded to swiftly punish the Athonite monks. Thus they could not express their opinion as they did on the Balamand Agreement, and moreover he justified himself by claiming that they allegedly "displayed misconduct towards the Patriarchal Exarchate."

In the current year Patriarch Bartholomew inaugurated his visits with the heretical Patriarchate of the Monophysites. Patriarch Bartholomew conducted a visit following an invitation by the Monophysite Patriarch of Ethiopia between the 11th and 20th of January (1995). Bartholomew's synodia consisted of the Metropolitans Joachim of Chalcedon, Meliton of Philadelphia, Theoklitos of Metron, Michael of Austria, and Meletios Kalamaras of Neokopolis and Prevasa. He even chose the timing of the visit to coincide with the Monophysite feast of Theophany so that he could celebrate the feast with them for a second time. The media reporters alleged the crowd of Monophysites who arrived for the feast of Theo phany came because of Bartholomew. Besides why shouldn't the heretics in their delusion enjoy receiving a Patriarch, especially one who claims to represent all Orthodoxy that has "realized" her mistake and comes to reconciliate.

The real meaning of this visit is the expression of remorse and repentance. This official visit carries the message.. "You Monophysites assumed certain extreme positions in the past. But the Fourth Ecumenical Council and the Fifth, Sixth, and the Seventh that came thereafter likewise deviated. Times have changed and a new age has dawned on Orthodoxy, and the correction of the Ecumenical Councils and the new interpretation of the Bible has begun"! Church receptions, common prayers, and doxologies took place. In short, a complete recognition of the heresy of monophysitism.

In the city of Auxum, where he visited the ancient Monophysite Church of the Mother of God, Bartholomew said to the Ethiopian bishops:

"You are truly blessed. While the Old Israel laments destruction [of the Temple of Solomon], you rejoice in the divine services and the glorification of the Lord in this holy temple."! But, Bartholomew, the Lord does not dwell in man-made temples, neither does He rest in the "services" of the misbelieving heretics. God is a spirit, and they that worship Him must worship Him in spirit and in truth, as the Lord said to the Samaritan Woman.

Addressing himself to all the Monophysites, Bartholomew said, "We came here as brothers to brothers in Christ, as members of the one, ancient and undivided Eastern Orthodox family that, having unfortunately lost her unity fifteen centuries ago, today seeks and rediscovers it by God's Grace. It was chiefly for the present reconciliation and unification that this trip was undertaken by us." (Apogevmitini, Jan.29, 1995)

Monophysites are not "brothers in Christ." Heretical Monophysites are not one family [a new ecumenical term] with the Orthodox. The reasons for their condemnation by the Fourth, Fifth, Sixth and Seventh Ecumenical Councils have never been annulled, nor have they repented in order to become members of the One, Holy, Catholic and Apostolic Church. That trip's aim was a traitorous and strong-armed unification. Patriarch Bartholomew, following the example of the Patriarch of Antioch, came for ecclesiastical communion and common prayer with the heretical Monophysites. Communions such as this are no longer criticized, but they are passed in silence and downgraded to a mere formality. Bartholomew, pointing out the "mistakes" by the Ecumenical Councils of the One, Holy, Catholic and Apostolic Church said, "The large Christian family gathers again, and the Church has come out of her isolation that past mistakes and painful historical circumstances had imposed on her. As evidence we point to the current successful conclusion of the dialogue with the Ethiopian Church." (Nea, January ~, 1995)

All these events indicate the violation of the holy canons that prohibit ecclesiastical communion of the Orthodox with the heretics. Unfortunately, they are advancing unrestrained and completely unopposed towards the pan-heresy of ecumenism.

Translated by Demetrios Kekis
"Agios Agathangelos," January-February 1995

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Statement of the Orthodox Church of Antioch on the Theological Dialogue
On the Relations between the Eastern and Syrian Orthodox Churches, November 1991

A Synodal and Patriarchal Letter

To All Our Children, Protected by God, of the Holy See of Antioch

Beloved:

You must have heard of the continuous efforts for decades by our Church with the sister Syrian Orthodox Church to foster a better knowledge and understanding of both Churches, whether on the dogmatic or pastoral level. These attempts are nothing but a natural expression that the Orthodox Churches, and especially those within the Holy See of Antioch, are called to articulate the will of the Lord that all may be obe, just as the Son is One with the Heavenly Father (John 10:30).

It is our duty and that of our brothers in the Syrian Orthodox Church to witness to Christ in our Eastern region where He was born, preached, suffered, was buried and rose from the dead, ascended into Heaven, and sent down His Holy and Life Giving Spirit upon His holy Apostles.

All the meetings, the fellowship, the oral and written declarations meant that we belong to One Faith even though history had manifested our division more than the aspects of our unity.

All this has called upon our Holy Synod of Antioch to bear witness to the progress of our Church in the See of Antioch towards unity that preserves for each Church its authentic Oriental heritage whereby the one Antiochean Church benefits from its sister Church and is enriched in its traditions, literature and holy rituals.

Every endeavour and pursuit in the direction of the coming together of the two Churches is based on the conviction that this orientation is from the Holy Spirit, and it will give the Eastern Orthodox image more light and radiance, that it has lacked for centuries before.

Having recognised the efforts done in the direction of unity between the two Churches, and being convinced that this direction was inspired by the Holy Spirit and projects a radiant image of Eastern Christanity overshadowed during centuries, the Holy Synod of the Church of Antioch saw the need to give a concrete expression of the close fellowship between the two Churches, the Syrian Orthodox Church and the Eastern Orthodox for the edification of their faithful.

Thus, the following decisions were taken:

1. We affirm the total and mutual respect of the spirituality, heritage and Holy Fathers of both Churches. The integrity of both the Byzantine and Syriac liturgies is to be preserved.

2. The heritage of the Fathers in both Churches and their traditions as a whole should be integrated into Christian education curricula and theological studies. Exchanges of professors and students are to be enhanced.

3. Both Churches shall refrain from accepting any faithful from accepting any faithful from one Church into the membership of the other, irrespective of all motivations or reasons.

4. Meetings between the two Churches, at the level of their Synods, according to the will of the two Churches, will be held whenever the need arsies.

5. Every Church will remain the reference and authority for its faithful, pertaining to matters of persoanl status (marriage, divorce, adoption etc.).

6. If bishops of the two Churches participate at a holy baptism or funeral service, the one belonging to the Church of the baptized or deceased will preside. In case of a holy matrimony service, the bishop of the bridegroom's Church will preside.

7. The above mentioned is not applicable to the concelebration in the Divine Liturgy.

8. What applies to bishops equally applies to the priests of both Churches.

9. In localities where there is only one priest, from either Church, he will celebrate services for the faithful of both Churches, including the Divien Liturgy, pastoral duties, and holy matrimony. He will keep an independent record for each Church and transmit that of the sister Church to its authorities.

10. If two priests of the two Churches happen to be in a locality where there is only one Church, they take turns in making use of its facilities.

11. If a bishop from one Church and a priest from the sister Church happen to concelebrate a service, the first will preside even when it is the priest's parish.

12. Ordinations into the holy orders are performed by the authorities of each Church for its own members. It would be advisable to invite the faithful of the sister Church to attend.

13. Godfathers, godmothers (in baptism) and witnesses in holy matrimony can be chosen from the members of the sister Church.

14. Both Churches will exchange visits and will co-operate in the various areas of social, cultural and educational work.

We ask God's help to continue strengthening our relations with the sister Church, and with other Churches, so that we all become one community under one Shepherd.

12.11.1991
Patriarch Ignatios IV
Damascus
http://www.orthodoxunity.org/state13.html

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Pastoral Agreement between the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria

Since the Holy Synods of both the Coptic Orthodox Church and the Greek Orthodox Patriarchate of Alexandria and all Africa have already accepted the outcome of the official dialogue on Christology between the Orthodox Church and the Oriental Orthodox Churches, including the two official agreements: the first on Christology signed in June 1989 in Egypt and the second also on Christology and on the lifting of anathemas and restoration of full communion signed in Geneva 1990, in which it is stated that "In the light of our agreed statement on Christology..., we have now clearly understood that both families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken continuity of Apostolic tradition". It was agreed to have mutual recognition of the sacrament of Baptism, based on what St Paul wrote, "One Lord, one faith, one baptism" (Eph 4:5)

But since up until now we are waiting for the responses of the Holy Synods of some other churches in both families, the restoration of full communion is not yet reached between the two sides of the bi-lateral dialogue. And due to the pastoral consequences and implications caued by mixed Christian marriages between the members of the two Patriarchates of Alexandria, having the majority of their people living in the same countries. Those marriages being difficult to perform in both Churches at the same time or in concelebration. The result is that mant sensitivities are created between the two families of the partners of such marriage. Those sensitivities which can extend even after the marriage and may affect the relation between the two communities of churches.

For those mentioned reasons, the Holy Synods of both Patriarchates have agreed to accept the sacrament of marriage which is conducted in either Church with the condition that it is conducted for two partners not belonging to the same Patriarchate of the other Church from their origin. Both the Bride and the Groom should carry a valid certificate from his/her own Patriarchate that he/she has a permit of marriage and indicating the details of his/her marriage status up to date.

Each of the two Patriarchates shall also accept to perform all of its other sacraments to that new family of Mixed Christian Marriage.

It is agreed that the Patriarchate which shall perform the marriage shall be responsible for any marriage problems that may happen concerning this certain marriage, taking into consideration the unified marriage laws signed by the heads of Churches in Egypt in the year 1999.

Each Patriarchate shall preserve its right not to give its sacraments to any persons whom she does not find fulfilling its canons according to the Apostolic Tradition.

Petros VII
Pope and Patriarch of Alexandria and All Africa
Shenouda III
Pope of Alexandria and Patriarch of the See of St Mark
http://www.orthodoxunity.org/state05.html