For centuries, Catholics called the Oriental Orthodox "Monophysites," and many Oriental Orthodox called Catholics "Nestorians." Then, beginning in 1973, the Catholic Church and these ancient Churches put their names to the same confession of Christ. What did those agreements say, and what did they leave unsaid?
Short answer: The Catholic Church and the Coptic (1973), Syriac (1984), Malankara (1990), and Armenian (1996) Orthodox Churches confessed together that Jesus Christ is perfect God and perfect man, one Lord, His divinity and humanity united without confusion and without separation. The 1984 declaration traced the later divisions to "differences in terminology and culture," and the others speak in similar terms. They did not restore full communion, and none of them claims to. Each treats it as a goal still ahead. What remains open is the authority of St. Peter's successor and the councils from Chalcedon onward, which the Catholic Church holds as ecumenical. The next step is the one Christ prayed for: one Church, in full communion with the Bishop of Rome.
Key verses on Christ and the unity of His Church
- "And the Word became flesh and made his dwelling among us" (John 1:14)
- "For in him dwells the whole fullness of the deity bodily" (Colossians 2:9)
- "he had to become like his brothers in every way" (Hebrews 2:17)
- "so that they may all be one, as you, Father, are in me and I in you" (John 17:21)
- "you are Peter, and upon this rock I will build my church" (Matthew 16:18)
Scripture quotations are from the New American Bible, Revised Edition (NABRE), © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. Used by permission. All rights reserved.
What the Oriental Orthodox Believe
The Oriental Orthodox Churches (Coptic, Syriac, Armenian, Ethiopian, Eritrean, and Malankara) receive three ecumenical councils. In the words of the Armenian Church: "The Armenian Church accepts the first three ecumenical councils summoned at Nicaea, Constantinople, and Ephesus," and "In the 5th century the Armenian Church did not accept the Council of Chalcedon in 451" (Armenian Church, Western Europe).
Their Christology follows St. Cyril of Alexandria. Pope Shenouda III of the Coptic Church put it this way: "His Divine nature is one with his human nature yet without mingling, confusion or alteration; a complete Hypostatic Union." From the union in the Virgin's womb, "one nature was formed out of both: 'The One Nature of God the Incarnate Logos' as St. Cyril called it" (Shenouda III, The Nature of Christ). The Oriental Orthodox reject Eutyches as firmly as Catholics do: "Eutyches said that the human nature was absorbed and dissolved in the Divine nature as a drop of vinegar in the ocean. In this way, he denied the human nature of Christ" (Shenouda III).
Why reject Chalcedon, then? Because they heard Nestorius in its "two natures." Pope Shenouda wrote that "the Nestorian roots extended to influence the council of Chalcedon," and that Pope St. Leo's Tome was "rejected by the Coptic Church" (Shenouda III, "The Council of Chalcedon"). At its strongest, their position is not a denial of Christ's humanity but a fear that "two natures" splits the one Christ.
What Catholics Actually Teach
The Catholic Church holds Chalcedon's definition as dogma: Christ "is to be acknowledged in two natures without confusion, change, division or separation" (CCC 467). The heresy Chalcedon condemned is precise: "The Monophysites affirmed that the human nature had ceased to exist as such in Christ when the divine person of God's Son assumed it" (CCC 467). The question for the agreements: do the Oriental Orthodox confess what Chalcedon protects, even if they reject its wording?
1973: Pope St. Paul VI and Pope Shenouda III (Coptic)
"We confess that our Lord and God and Saviour and King of us all, Jesus Christ, is perfect God with respect to His divinity, perfect man with respect to His humanity. In Him His divinity is united with His humanity in a real, perfect union without mingling, without commixtion, without confusion, without alteration, without division, without separation." And: "His divinity did not separate from His humanity for an instant, not for the twinkling of an eye." "In Him are preserved all the properties of the divinity and all the properties of the humanity, together in a real, perfect, indivisible and inseparable union." They also confessed "the seven sacraments" and Mary "ever Virgin, the God-bearer." But they said: "In fact, since the year 451 A. D., theological differences, nourished and widened by non-theological factors, have sprung up. These differences cannot be ignored" (Common Declaration, May 10, 1973).
1984: Pope St. John Paul II and Patriarch Ignatius Zakka I Iwas (Syriac)
Pope St. Paul VI had already signed declarations with the Syriac Patriarch Jacoub III, and Pope St. John Paul II wrote that he was "able to confirm this Christological agreement" with "the Syrian Patriarch of Antioch Mor Ignatius Zakka I Iwas" (Ut Unum Sint 62). The 1984 text says the later "confusions and schisms" "in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter." It confesses Christ "perfect God as to His divinity and perfect man as to His humanity." Yet it states the limit: "the Holy Eucharist cannot yet be concelebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us." It speaks of an "identity in faith, though not yet complete." Its pastoral provision is a narrow exception, not intercommunion: only when it is "materially or morally impossible" to reach a priest of their own Church, the faithful may "ask for the Sacraments of Penance, Eucharist and Anointing of the Sick from lawful priests of either of our two sister Churches" (Common Declaration, June 23, 1984, §§3, 4, 8, 9).
1990: The Catholic–Malankara Orthodox agreed statement
This was not a declaration signed by a Pope and a Church head. A Joint International Commission "unanimously adopted" "a common text concerning their faith in the mystery of the Incarnate Word," submitted it to "the authorities of the Roman Catholic Church and the Malankara Orthodox Syrian Church, who have approved it," and released it on Pentecost, June 3, 1990. It confesses: "Our Lord Jesus Christ is one, perfect in his humanity and perfect in his divinity," His humanity one with His divinity "without change, without commingling, without division and without separation." Of the faith: "Its content is the same in both communions; in formulating that content in the course of history, however, differences have arisen, in terminology and emphasis. We are convinced that these differences are such as can co-exist in the same communion." Its goal is still ahead: "the restoration of full communion between our churches" (Agreed Statement, 1990, CNEWA).
1996: Pope St. John Paul II and Catholicos Karekin I (Armenian)
The 1996 declaration confesses Christ "Perfect God as to His divinity, perfect man as to His humanity," and "His divinity is united to His humanity in the Person of the Only-begotten Son of God, in a union which is real, perfect, without confusion, without alteration, without division, without any form of separation." "Linguistic, cultural and political factors have immensely contributed towards the theological divergences," and dialogue has "dispelled many misunderstandings inherited from the controversies and dissensions of the past." The goal: "the hope for and commitment to recovery of full communion between them" (Common Declaration, December 13, 1996).
A note on 1994: the Assyrian Church of the East
The 1994 Common Christological Declaration of Pope St. John Paul II and Mar Dinkha IV is sometimes listed with these, but the Assyrian Church of the East is not Oriental Orthodox. It stood on the other side of the fifth-century divide and did not receive the Council of Ephesus (431). That declaration confessed Christ "true God and true man" and Mary "the Mother of Christ our God and Saviour," and also admitted, "we cannot unfortunately celebrate together the Eucharist" (Common Christological Declaration, 1994). It is a separate dialogue.
What the agreements settle, and what they do not
They settle that the Churches that signed them are not Monophysite in the sense condemned in CCC 467. In 2023, Pope Francis said the 1973 declaration "marked the end of a theological dispute dating back to the Council of Chalcedon" (Address to Tawadros II).
They do not settle:
- Chalcedon's authority. The Catholic Church keeps Chalcedon and the later councils as ecumenical; the Oriental Orthodox receive three. The 1984 text speaks only of "differences in interpretation" at Chalcedon's time; it does not make Chalcedon optional for Catholics.
- The office of St. Peter's successor. None of these texts resolves the question of papal primacy. Yet the Catholic Church teaches that the Church of Christ "subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him" (CCC 816), and that the Pope "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful," a power he holds "by reason of his office as Vicar of Christ" (CCC 882).
- Full communion. Every text treats it as a goal, not a fact. (The 1973 text speaks of the search for perfect communion; the later texts name full communion outright.)
So the Catholic Church affirms with joy that these Churches "possess true sacraments, above all - by apostolic succession - the priesthood and the Eucharist" (CCC 1399), and in the same breath that "it is through Christ's Catholic Church alone, which is the universal help toward salvation, that the fullness of the means of salvation can be obtained" (CCC 816). Their real gifts "are in themselves calls to 'Catholic unity'" (CCC 819).
It all points to Christ. These agreements are about one Person: Jesus Christ, the Word made flesh. Chalcedon's "two natures," St. Cyril's "one nature of God the Incarnate Logos," and the Pope's ministry of unity all exist to guard Him, so that believers confess the true Christ and are gathered as His one flock, "that the world may believe" (John 17:21).
The Biblical Case
1. One Person, truly God
St. John does not say the Word joined a man. "The Word became flesh and made his dwelling among us" (John 1:14). St. Paul tells one story about one subject: He "was in the form of God," yet "emptied himself, taking the form of a slave," and "humbled himself, becoming obedient to death, even death on a cross" (Philippians 2:6–8). "For in him dwells the whole fullness of the deity bodily" (Colossians 2:9). This is what St. Cyril's "one" protects, and every agreement confesses it.
2. Truly man, His humanity never absorbed
The Letter to the Hebrews says Christ "had to become like his brothers in every way, that he might be a merciful and faithful high priest" (Hebrews 2:17). Risen, He says, "Look at my hands and my feet, that it is I myself" (Luke 24:39). This is what Chalcedon's "two natures" protects, and the 1973 text confesses it: all "the properties of the humanity" are "preserved."
3. God shed His own blood
St. Paul speaks of "the church of God that he acquired with his own blood" (Acts 20:28), and of rulers who "crucified the Lord of glory" (1 Corinthians 2:8). One Person is the subject of everything Christ does and suffers. The Catholic Church teaches that Christ's humanity "has no other subject than the divine person of the Son of God" (CCC 466), attributing to Him "not only his miracles but also his sufferings and even his death" (CCC 468). The Oriental Orthodox say the same.
4. The same Christ wills one Church
The Lord who became flesh also prayed, "so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me" (John 17:21). Agreement on who Christ is cannot be the end of the road. He built one Church: "you are Peter, and upon this rock I will build my church" (Matthew 16:18). He prayed for St. Peter's faith and charged him, "once you have turned back, you must strengthen your brothers" (Luke 22:32). He gave him the whole flock: "Feed my sheep" (John 21:17). Shared faith in the Shepherd calls for shared life in the one flock (John 10:16).
5. Councils speak with Christ's authority
When the first great dispute arose, "The apostles and the presbyters met together to see about this matter," and they wrote, "It is the decision of the holy Spirit and of us" (Acts 15:6, 28). The Oriental Orthodox believe that of Nicaea, Constantinople, and Ephesus. The Catholic Church believes it of Chalcedon and the later councils too. The agreements could clear up words, but not the question of authority: who judges which councils are ecumenical? Scripture's answer begins with the keys given to St. Peter (Matthew 16:19).
Objections Answered
(a) "If the dispute was only about words, Chalcedon was a mistake."
At its strongest: The 1984 declaration says the schisms "arose only because of differences in terminology and culture." If the substance was the same, then Chalcedon divided the Church over vocabulary, and Rome should drop it.
Answer: The texts say the substance was shared; they do not say Chalcedon was wrong. Eutyches really did deny that Christ's humanity remained, and Chalcedon's "two natures" was the fence that kept him out. The same council judged that St. Leo and St. Cyril taught one faith: "Piously and truly did Leo teach, so taught Cyril" (Chalcedon, Session II). Its definition says Christ "must be confessed to be in two natures," "not separated or divided into two persons, but one and the same Son and only-begotten, God the Word" (Definition of Faith). The agreements show that the Oriental Orthodox confess that reality. For Catholics, Chalcedon remains binding. See What Did the Council of Chalcedon Teach?
(b) "Rome compromised on Chalcedon to make a deal."
At its strongest: Signing a text without "in two natures" seems to concede that Chalcedon's formula is negotiable.
Answer: "Perfect God," "perfect man," "without confusion, without alteration, without division," and "all the properties of the humanity" preserved: that is Chalcedon's content. The Church itself had already accepted St. Cyril's phrase rightly understood. The Second Council of Constantinople (553) condemned only a use of St. Cyril's "one nature" formula that introduces a mixture, and affirmed the Fathers' meaning: "each [nature] remaining what it was, we understand that the Word was united to the flesh" (canon 8). Nothing in Catholic dogma was given up.
(c) "We share the faith in Christ, so we are already one Church."
At its strongest: If Christology was the cause of the split and Christology is now agreed, the split is over. The 1984 text even lets the faithful receive sacraments from either Church in need.
Answer: The agreements themselves deny it. The 1984 text: "the Holy Eucharist cannot yet be concelebrated by us," since "Such celebration supposes a complete identity of faith such as does not yet exist between us." The 1990 and 1996 texts name full communion as a goal. The 1984 pastoral provision is a narrow exception for real necessity, not a sign that unity is complete. Agreement on Christ removes the oldest obstacle. It does not remove the question Christ Himself raised: communion with the rock on which He built His Church (Matthew 16:18).
(d) "Primacy was never part of the fifth-century dispute. Why make it the obstacle now?"
At its strongest: The split was about Christ, not the Pope. Raising primacy now looks like moving the goalposts.
Answer: Primacy was not the cause of the split, but the question was present from the start. At Ephesus (431), which the Oriental Orthodox receive, the papal legate Philip declared that St. Peter "down even to today and forever both lives and judges in his successors" (Ephesus, Session III), and at Chalcedon the bishops cried, "Peter has spoken thus through Leo" (Chalcedon, Session II). The question of who judges a council's authority is the question of St. Peter's office. It was not invented later, and no agreement on Christology, however welcome, settles it.
The Early Church Agrees
- St. Ignatius of Antioch (Letter to the Ephesians 7, c. AD 107–110, approximate), honored by all these Churches: "There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God" (newadvent.org).
- St. Irenaeus of Lyons (Against Heresies 3.3.2, c. AD 180), on the Church of Rome: "For it is a matter of necessity that every Church should agree with this Church, on account of its preeminent authority" (newadvent.org). The Latin behind this translation is debated, but St. Irenaeus plainly gives Rome a unique standing.
- St. Gregory of Nazianzus (Letter 101, to Cledonius, c. AD 382, approximate): "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved" (newadvent.org).
- St. Cyril of Alexandria (letter to Nestorius, read at Ephesus, 431): "the two natures being brought together in a true union, there is of both one Christ and one Son; for the difference of the natures is not taken away by the union" (Ephesus, Session I).
- Council of Chalcedon (451), after the reading of St. Leo's Tome: "Piously and truly did Leo teach, so taught Cyril," and "Peter has spoken thus through Leo. So taught the Apostles" (Session II).
Conclusion
The agreements of 1973, 1984, 1990, and 1996 are real ecumenical achievements. They show that the Oriental Orthodox confess the true Christ, perfect God and perfect man, and that much of the fifth-century quarrel was a quarrel over words. But each text is honest: full communion is not yet restored. What remains is communion in the Church Christ built on St. Peter, the Catholic Church, with her councils and her visible head.
If you are Coptic, Syriac, Armenian, Ethiopian, Eritrean, or Malankara Orthodox, the Catholic Church does not ask you to give up St. Cyril, your ancient liturgy, or your theological heritage rightly understood. She asks you to take the next step your own Church leaders have named as the goal: full communion.
Come home. The faith in Christ that your Church leaders and the Popes confessed together is held whole, with St. Peter's successor, in the Catholic Church. You already possess true sacraments and much of the apostolic faith, in "a certain, although imperfect, communion with the Catholic Church" (CCC 838). Those gifts draw their power "from the fullness of grace and truth that Christ has entrusted to the Catholic Church" and "are in themselves calls to 'Catholic unity'" (CCC 819). The Eucharist is the sacrament of the Church's unity, yet your true Eucharist is celebrated apart from the successor of St. Peter, on whom Christ built His Church (Matthew 16:18). We invite you into full communion with St. Peter's successor, the bishop of Rome, in the Catholic Church.
Your next step: Come to Mass or Divine Liturgy at your local Catholic church. You can find one near you at MassTimes.org. When you're ready, call the parish office and ask to speak with the priest about entering full communion with the Catholic Church. Read our guide: How Do I Become Catholic? Not ready yet? Get our free pocket guide below and keep learning.
FAQ
Are the Catholic and Oriental Orthodox Churches in full communion now? No. Every agreement treats full communion as a goal still to be reached, and the 1984 text says the Eucharist "cannot yet be concelebrated by us."
Did the Catholic Church stop teaching "two natures"? No. Chalcedon's definition remains Catholic dogma (CCC 467). The agreements found that the Oriental Orthodox confess the same reality in St. Cyril's language. See Is Miaphysitism Heresy?
Can the Oriental Orthodox be saved outside the Catholic Church? They have true sacraments and a real, though imperfect, communion with the Catholic Church (CCC 838, 1399). But "all salvation comes from Christ the Head through the Church which is his Body," and "they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it" (CCC 846). Those who, "through no fault of their own," do not know this "may achieve eternal salvation" (CCC 847), a hope, not a guarantee. Christ's will is one flock under one Shepherd, gathered in the Catholic Church. See What Are the Oriental Orthodox Churches?
Sources
Scripture (NABRE, bible.usccb.org): Matthew 16:18–19; Luke 22:32; Luke 24:39; John 1:14; John 10:16; John 17:21; John 21:17; Acts 15:6, 28; Acts 20:28; 1 Corinthians 2:8; Philippians 2:6–8; Colossians 2:9; Hebrews 2:17.
Catechism of the Catholic Church (vatican.va): 466, 467, 468; 816, 819, 838, 846, 847; 882; 1399.
Church documents and agreements: St. Paul VI and Shenouda III, Common Declaration (May 10, 1973); St. John Paul II and Ignatius Zakka I Iwas, Common Declaration (June 23, 1984); Joint International Commission, Catholic Church and Malankara Orthodox Syrian Church, Agreed Statement on Christology (June 3, 1990), CNEWA; St. John Paul II and Mar Dinkha IV, Common Christological Declaration (November 11, 1994); St. John Paul II and Karekin I, Common Declaration (December 13, 1996); St. John Paul II, Ut Unum Sint 62 (1995); Francis, Address to Tawadros II (May 11, 2023).
Church Fathers and councils (newadvent.org unless noted): Ignatius of Antioch, Letter to the Ephesians 7; Irenaeus, Against Heresies 3.3; Gregory of Nazianzus, Letter 101; Council of Ephesus (431), Sessions I and III; Council of Chalcedon (451), Session II; Council of Chalcedon, Definition of Faith (NPNF2 vol. 14, ccel.org); Second Council of Constantinople (553), canon 8.
Oriental Orthodox sources: Armenian Apostolic Church, Pontifical Legation of Western Europe, "Faith"; Pope Shenouda III, The Nature of Christ (St-Takla.org): "The Orthodox Concept"; "The Heresy of Eutyches"; "The Council of Chalcedon".