Gereja-Gereja Ortodoks Oriental: Perbedaan antara revisi
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== Selayang pandang ==
Ciri khas Gereja-Gereja Ortodoks Oriental adalah hanya mengakui tiga [[Konsili Ekumenis|Konsili Oikumene]] terdahulu yang diselenggarakan semasa agama Kristen masih menjadi [[Gereja negara Kekaisaran Romawi|agama resmi Kekaisaran Romawi]] – [[Konsili Nicea |Konsili Nikea yang pertama]] pada 325, [[Konsili Konstantinopel I|Konsili Konstantinopel yang pertama]] pada 381, dan [[Konsili Efesus]] pada 431. Kristen Ortodoks Oriental memiliki banyak kesamaan di bidang teologi dan tradisi gerejawi dengan [[Gereja Ortodoks Timur]]; antara lain, kemiripan dalam [[Teosis (teologi Kristen Timur)|ajaran tentang keselamatan]],<ref>[http://lacopts.org/story/the-transfiguration-our-past-and-our-future/ The Transfiguration: Our Past and Our Future | Keuskupan Ortodoks Koptik Los Angeles]</ref> tradisi kesejawatan antaruskup, penghormatan terhadap [[Theotokos|Teotokos]], dan penggunaan [[Doa Syahadat Nicea|syahadat Nikea]].<ref>[https://www.youtube.com/watch?v=KrIh9S8l7tw&t=78m28s Syahadat Nikea dalam Gereja Koptik]</ref>
Perbedaan utama di bidang teologi antara persekutuan Ortodoks Oriental dan persekutuan Ortodoks Ortodoks Timur adalah perbedaan [[Kristologi]]. Kristen Ortodoks Oriental menolak [[Pengakuan Iman Kalsedon|rumusan Kalsedon]], dan sebagai gantinya mengadopsi rumusan [[Miafisitisme|Miafisit]], yakni percaya bahwa kodrat insani Kristus manunggal dengan kodrat ilahinya. Menurut sejarahnya, para waligereja Ortodoks Oriental yang terdahulu beranggapan bahwa rumusan Kalsedon menyiratkan penyangkalan terhadap konsep [[Tritunggal]], atau pembenaran terhadap paham [[Nestorianisme]].
Perbedaan-perbedaan lain meliputi perbedaan-perbedaan kecil dalam ajaran sosial dan perbedaan pandangan mengenai gerakan oikumene. Gereja-Gereja Ortodoks Oriental pada umumnya dianggap lebih konservatif sehubungan dengan isu-isu sosial dan lebih antusias sehubungan dengan hubungan oikumene dengan Gereja-Gereja non-Ortodoks. Paham [[kreasionisme]] populer di kalangan rohaniwan Ortodoks Oriental, hanya sekadar suatu opini yang terbatas dalam sekalangan kecil rohaniwan Ortodoks Timur.
<!--The break in communion between the various Eastern Orthodox and Oriental Orthodox churches did not occur suddenly, but rather gradually over 2-3 centuries following the [[Council of Chalcedon]].<ref>{{Cite web|url=http://www.thefreedictionary.com/Chalcedonians|title=Chalcedonians|last=|first=|date=|website=TheFreeDictionary|publisher=|access-date=June 11, 2016}}</ref> Eventually the two communions developed separate institutions, and the Oriental Orthodox did not participate in any of the later ecumenical councils.
The Oriental Orthodox churches maintain their own ancient [[apostolic succession]].{{sfn|Krikorian|2010|pp=45, 128, 181, 194, 206}} The various churches are governed by [[Holy Synod]]s, with a ''[[primus inter pares]]'' bishop serving as [[primate (bishop)|primate]]. The primates hold titles like [[patriarch]], [[catholicos]], and [[Pope of the Coptic Orthodox Church of Alexandria|pope]]. Among these patriarchs, the [[Pope of the Coptic Orthodox Church of Alexandria|Pope of Alexandria]] takes precedence, and is sometimes considered the "face" of Oriental Orthodoxy. The Alexandrian Patriarchate, along with [[Holy See|Rome]] and [[Patriarch of Antioch|Antioch]], was one of the most prominent sees of [[Early Christianity|the early church]], contains a majority population of Coptic Christians, and unlike Antioch is still a major population center.
That said, the Pope of Alexandria has no governing powers with respect to the non-Coptic churches. Oriental Orthodoxy does not have a magisterial leader like the [[Catholic Church|Roman Catholic Church]], nor does the communion have a leader who can convene ecumenical synods like the [[Eastern Orthodox Church]].
=== Skisma Kalsedon ===
{{main|Sejarah Gereja Ortodoks Oriental#Skisma}}
The schism between Oriental Orthodoxy and the adherents of Chalcedonian Christianity was based on differences in [[Christology]]. The First Council of Nicaea, in 325, declared that Jesus Christ is [[God in Christianity|God]], that is to say, "[[consubstantial]]" with the Father. Later, the third ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being, or person ([[hypostatic union|hypostasis]]). Thus, the Council of Ephesus explicitly rejected [[Nestorianism]], the Christological doctrine that Christ was two distinct beings, one divine (the Logos) and one human (Jesus), who happened to inhabit the same body. The Churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and therefore strongly supported the decisions made at Ephesus.
Twenty years after Ephesus, the [[Council of Chalcedon]] reaffirmed the view that Jesus Christ was a single person, but at the same time declared that this one person existed "in two complete natures", one human and one divine. Those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the following decades, they gradually separated from [[Communion (Christian)|communion]] with those who accepted the Council of Chalcedon, and formed the body that is today called Oriental Orthodoxy.
At times, Chalcedonian Christians have referred to the Oriental Orthodox as being [[Monophysitism|Monophysites]] – that is to say, accusing them of following the teachings of [[Eutyches]] (c. 380 – c. 456), who argued that Jesus Christ was not human at all, but only divine. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism. However, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both [[Nestorius]] and Eutyches. They define themselves as [[Miaphysitism|Miaphysite]] instead, holding that Christ has one nature, but this nature is both human and divine.<ref name="first seven">{{cite book|last=Davis, [[Society of Jesus|SJ]]|first=Leo Donald|title=The First Seven Ecumenical Councils (325-787): Their History and Theology (Theology and Life Series 21)|year=1990|publisher=Michael Glazier/Liturgical Press|location=Collegeville, MN|isbn=978-0-8146-5616-7|page=342}}</ref>
Today, the Oriental Orthodox Churches are in [[full communion]] with each other, but not with the Eastern Orthodox Church or any other churches. Slow dialogue towards restoring communion between the two Orthodox groups began in the mid-20th century,<ref name="sor.cua.edu">[http://sor.cua.edu/Ecumenism/20010317oomtg4.html Syrian Orthodox Resources – Middle Eastern Oriental Orthodox Common Declaration]</ref> and dialogue is also underway between Oriental Orthodoxy and the [[Catholic Church]] and others.<ref>{{cite web|title=Dialogue with the Assyrian Church of the East and its Effect on the Dialogue with the Roman Catholic|url=http://lacopts.org/story/dialogue-the-assyrian-church-of-the-east-and-its-effect-the-dialogue-the-roman-catholic/|website=Coptic Orthodox Church of Alexandria Diocese of Los Angeles, Southern California, and Hawaii|accessdate=2 June 2016}}</ref> In 2017, the mutual recognition of [[baptism]] was restored between the [[Coptic Orthodox Church of Alexandria]] and the [[Catholic Church]].<ref>http://w2.vatican.va/content/francesco/en/speeches/2017/april/documents/papa-francesco_20170428_egitto-tawadros-ii.html</ref>-->
== Sejarah ==
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