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Frend (1972) describes the history of the opposition against the definition of Chalcedon and of the development of a separate Miaphysite church family. See also Gray (1979). 63 Lebon (1951), 472. 64 Grillmeier (1958), 380. 65 Samuel (1968), 164; reference to Lebon on p. 160. 4. The ‘Neo-Chalcedonian’ Theologians of the Fifth and Sixth Centuries The concept of ‘neo-Chalcedonianism’ was introduced nearly a century ago and has since been a subject of debate: can a group of ‘neoChalcedonian’ theologians be distinguished; if so, what are their characteristics, and what has been their influence on Western theology?

164–182. 11 Grillmeier (1958), 380; see also n. 29 on p. 376. 12 Since ‘Monophysites’ was originally a polemical title for the non-Chalcedonians by their opponents, and the non-Chalcedonians have never accepted this term as an adequate summary of their view, because they confessed μ α φ σις, which was compounded, more and more scholars nowadays refer to them as ‘Miaphysites’. Therefore, this term rather than ‘Monophysites’ is used in this study, while ‘miaphysite’ is also employed as the counterpart to ‘dyophysite’.

For Cyril of Alexandria, the word ο κονομ α refers to God’s whole plan of salvation, including the Word’s incarnation and Christ’s life, death and resurrection. It has been translated by ‘economy’, and the corresponding adjective/adverb by ‘economic(ally)’. 1. 2 This remark suggests that gradually a consensus is developing regarding the interpretation of the various terms and expressions that the archbishop of Alexandria uses in his christological writings. This, however, does not seem to be the case.

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