What is the evidence for Miaphysitism?

By CopticBot.ai (Coptic Space Inc.) · Last reviewed 2026-10-10

The Dogma of Miaphysitism

Miaphysitism (derived from the Greek words mia, meaning "one," and physis, meaning "nature") is the Christology of the Coptic Orthodox Church. It is the belief that the Lord Jesus Christ is "One Nature out of two": a single, united nature of the Incarnate Word, without mingling, without confusion, without alteration, and without division.

This is the faith of St. Cyril of Alexandria, who used the phrase: Mia physis tou Theou Logou sesarkomene ("One nature of God the Word Incarnate").

1. Scriptural Proof:

• John 1:14: "And the Word became flesh and dwelt among us." It does not say the Word entered into a human, but that He became flesh. This indicates a true union.
• The Sacrifice: If Christ were two separate natures (as the Dyophysites/Nestorians imply), then who died on the Cross? A human nature alone cannot save the world. It must be the Incarnate God. When we say "God died for us," we mean He died according to the flesh in His united nature.

2. Patristic Defense:

The Church Fathers, especially St. Cyril and St. Athanasius, taught that any separation of the natures after the union results in two Christs (Nestorianism). The Council of Chalcedon (451 AD) deviated from this by claiming Christ is "in two natures." We reject this because it implies a duality that undermines the reality of the Incarnation. We are not monophysites (who believe the humanity was swallowed up by the divinity like a drop in the ocean); rather, we maintain that the divinity and humanity are perfectly united in one nature.

Why Women Cannot Serve in the Altar

The Coptic Orthodox Church maintains a clear, traditional distinction regarding service within the sanctuary (the Haikal). This is not based on "inequality" (for in Christ there is neither male nor female), but on specific apostolic traditions, liturgical roles, and the preservation of the biblical type of the Priesthood.

1. The Priesthood as a Type of Christ:

The priest in the Coptic Church acts in persona Christi (in the person of Christ) during the Liturgy. Because Christ was incarnate as a man, the sacramental Priesthood is reserved for men. The clergy (Deacons, Priests, and Bishops) represent the Apostles and the Great High Priest.

2. Distinction of Roles and the Sanctuary:

The sanctuary represents the "Holy of Holies." Traditionally, only those ordained to the specific ranks of the priesthood (Subdeacon and above) are permitted to enter the sanctuary and serve the Holy Mysteries.

3. Historical Precedent and Discipline:

Even in the case of royalty, the Church has historically guarded the sanctity of the altar. As seen in the conflict between the heretic Nestorius and St. Pulcheria, while she was a holy empress and a virgin, she was barred from receiving communion inside the sanctuary like the clergy (Source 1). This reinforces that entry into the sanctuary is a matter of ecclesiastical rank and function, not personal holiness.

4. Ritual Purity and the Canons:

The Church follows ancient canons regarding ritual purity and the sanctuary. In the life of the Desert Fathers, we see even holy women and those seeking repentance being reminded that they are not permitted to enter the church nave or the sanctuary if they do not meet the ritual requirements or the specific clerical rank (Source 5). While women can serve as Deaconesses (who help with the baptism of women and social services), this is a service outside the sanctuary and does not include the sacramental functions of the male Diaconate.

The Church maintains these boundaries to preserve the order set by the Apostles and to honor the symbolic roles assigned to men and women within the Body of Christ.