Christological in the context of "God-man (Christianity)"

Theodosius II (Ancient Greek: Θεοδόσιος Theodosios; 10 April 401 – 28 July 450), called "the Calligrapher", was Roman emperor from 402 to 450. He was proclaimed Augustus as an infant and ruled as the Eastern Empire's sole emperor after the death of his father Arcadius in 408. His reign was marked by the promulgation of the Theodosian law code and the construction of the Theodosian walls of Constantinople. He also presided over the outbreak of two great Christological controversies, Nestorianism and Eutychianism.

The Typos of Constans (also called Type of Constans) was an edict issued by Eastern Roman emperor Constans II in 648 in an attempt to defuse the confusion and arguments over the Christological doctrine of Monotheletism. For over two centuries, there had been a bitter debate regarding the nature of Christ: the orthodox Chalcedonian position defined Christ as having two natures in one person, whereas Miaphysite opponents contended that Jesus Christ possessed but a single nature. At the time, the Byzantine Empire had been at near constant war for fifty years and had lost large territories. It was under great pressure to establish domestic unity. This was hampered by the large number of Byzantines who rejected the Council of Chalcedon in favour of Monophysitism.

The Typos attempted to dismiss the entire controversy, on pain of dire punishment. This extended to kidnapping the Pope from Rome to try him for high treason and mutilating one of the Typos's main opponents. Constans died in 668. Ten years later his son, Constantine IV, fresh from a triumph over his Arab enemies and with the predominantly Monophysitic provinces irredeemably lost, called the Third Council of Constantinople. It decided with an overwhelming majority to condemn Monophysitism, Monotheletism, the Typos of Constans and its major supporters. Constantine put his seal to the Council's decisions, and reunited such of Christendom as was not under Arab suzerainty.

Miaphysitism (/maɪˈæfɪsaɪtɪzəm, miː-/) is the Christological doctrine that holds Jesus, the Incarnate Word, is fully divine and fully human, in one nature or physis (Greek: φύσις). It is the position held by the Oriental Orthodox Churches. It differs from the dyophysitism of the Catholic Church, Eastern Orthodox Church, the Church of the East and major Protestant denominations, which holds that Jesus is one Person with two natures (divine and human) as defined by the Council of Chalcedon in 451.

While historically a major point of controversy within Christianity, some modern declarations by both Chalcedonian and miaphysite Churches claim that the difference between the two Christological formulations does not reflect any significant difference in belief about the nature of Christ. Other statements from both Chalcedonian and miaphysite churches claim that such difference is indeed theological but has been "widened by non-theological factors".

The Second Council of Ephesus was a Christological church synod in 449 convened by Emperor Theodosius II under the presidency of Pope Dioscorus I of Alexandria. It was intended to be an ecumenical council, and it is accepted by the miaphysite churches, who view it as a valid continuation of the First Council of Ephesus if not an ecumenical council in its own right. The Second Council of Ephesus was explicitly repudiated by the next council, the Council of Chalcedon of 451. The Council of Chalcedon is recognized as the fourth ecumenical council by Chalcedonian Christians, and the Second Council of Ephesus was named the Latrocinium ("Robber Synod") by Pope Leo I; the Chalcedonian churches, particularly the Roman Catholic and Eastern Orthodox communions, continue to accept this designation, while the Oriental Orthodox repudiate it.

Both this council and that at Chalcedon dealt primarily with Christology, the study of the nature of Christ. Both councils affirmed the doctrine of the hypostatic union and upheld the orthodox Christian doctrine that Jesus Christ is both fully God and fully man. The Second Council of Ephesus decreed the formula of Cyril of Alexandria, stating that Christ is one incarnate nature [mia physis] (a qualitative description of the union of divinity and humanity), fully human and fully God, united without separation, without confusion, without mixture and without alteration. The Council of Chalcedon decreed that in Christ two natures exist, "a divine nature [physis] and a human nature [physis], united in one person [hypostasis], with neither division nor confusion".

Dyoenergism (from Greek δυοενεργητισμός "two energies") is a Christological doctrine that teaches the existence of two energies—divine and human—in the person of Jesus Christ. Specifically, dyoenergism correlates the distinctiveness of two energies with the existence of two distinct natures (divine and human) in the person of Jesus Christ, the position known as dyophysitism.

Dyothelitism or dithelitism (from Greek δυοθελητισμός "doctrine of two wills") is the Christological doctrine that teaches the existence of two wills (divine and human) in the person of Jesus Christ. Specifically, dyothelitism correlates the distinctiveness of two wills with the existence of two specific natures (divine and human) in the person of Jesus Christ, in a dyophysite context.