The Christology of the Council of Chalcedon (451 AD)

Background: Preceding Councils

Before the Council of Chalcedon in 451 AD, three significant ecumenical councils took place in early church history, each addressing vital aspects of Christ's nature:

Council of Nicaea (325 AD): The first major council, held in Nicaea, addressed the teachings of Arius, who denied the full divinity of Jesus Christ. Arius argued that Christ was a created being, like God but not truly God, and not of the same essence as the Father. The Nicene Creed was formulated to refute this heresy, affirming that Jesus Christ is "true God from true God, begotten, not made, of one being with the Father."
Council of Constantinople (381 AD): The second ecumenical council was convened in response to the teachings of Apollinaris, who denied the full humanity of Christ. Apollinaris taught that Jesus had a human body and a divine mind, but lacked a human soul. The Council of Constantinople affirmed the full humanity of Christ, stating that Jesus Christ is fully human with a rational soul and body, alongside being fully divine.
Council of Ephesus (431 AD): This council addressed the teachings of Nestorius, who argued that Jesus Christ had two separate persons—one divine and one human. Nestorius claimed that Mary was the mother only of Christ's human nature and not of His divine nature. The Council of Ephesus declared that Jesus Christ is one person with two natures (divine and human) and affirmed Mary as Theotokos, meaning "God-bearer" or "Mother of God," emphasizing the unity of Christ's person.

The Council of Chalcedon (451 AD)

The Council of Chalcedon was convened to address the teachings of Eutyches, who proposed a new Christological error. Eutyches argued that Christ's divine nature absorbed His human nature, resulting in a single, new nature—a view known as Monophysitism. According to Eutyches, after the incarnation, Christ's humanity was so united with His divinity that it effectively ceased to exist as a separate nature.

To counter this, the Council of Chalcedon issued a definitive statement on the nature of Christ, known as the Chalcedonian Definition. This definition articulated that:

Jesus Christ is one person in two distinct natures: fully divine and fully human. These two natures exist "without confusion, without change, without division, without separation," each retaining its own attributes.
The two natures are united in one person (hypostasis): The divine nature did not change into human nature, and the human nature did not change into divine nature. Instead, the divine and human natures coexisted in the one person of Jesus Christ.
The distinction of nature is not removed by the union: The properties of each nature remain intact, and they coexist in one person and one subsistence. Thus, Christ is truly God and truly man, with a rational soul and body.

The Chalcedonian Creed, formed during this council, emphasized the balance between Christ's humanity and divinity, rejecting both Nestorianism (which divided Christ's person) and Eutychianism (which confused or blended the natures).

Further Implications and Clarifications

The Chalcedonian Definition also responded to Nestorius' earlier claims by clarifying that:

Mary is Theotokos (God-bearer): Since Jesus Christ is one person with two natures, Mary gave birth to the person of Jesus Christ, who is both fully God and fully man. This does not mean that Mary created the divine nature of Christ, but that she bore the person who is God incarnate.
The eternal union of natures: The two natures of Christ remain united forever, even after His ascension. Christ’s divine nature does not overpower His human nature, and His human nature does not diminish His divinity. This union is permanent and unbreakable.

The Council of Chalcedon thus upheld the doctrine of the hypostatic union, which is foundational to orthodox Christology. It maintains that Jesus Christ is one person with two natures, divine and human, each fully complete and distinct, yet perfectly united without confusion or separation. This teaching preserves the mystery of the incarnation and the true identity of Jesus Christ as both God and man, the only mediator between God and humanity.

Bibliography

Hanson, R. P. C. The Search for the Christian Doctrine of God: The Arian Controversy 318-381. Edinburgh: T&T Clark, 1988.

McGuckin, John Anthony. St. Gregory of Nazianzus: An Intellectual Biography. Crestwood, NY: St. Vladimir's Seminary Press, 2001.
Meyendorff, John. Christ in Eastern Christian Thought. Crestwood, NY: St. Vladimir's Seminary Press, 1975.
Grillmeier, Aloys. Christ in Christian Tradition: From the Apostolic Age to Chalcedon (451). Atlanta: John Knox Press, 1975.

Author

NIssan Gharti is a Pastor of God's Plan Church, Surkhet, Nepal.