هناك فى صفحة خاصة أسمها صفحة الفهرس تفاصيل كاملة لباقى الموضوعات وصمم الموقع ليصل إلى 30000 موضوع مختلف فإذا كنت تريد أن تطلع على المزيد أو أن تعد بحثا اذهب إلى صفحة الفهرس لتطلع على ما تحب قرائته فستجد الكثير هناك -

أنقر هنا على دليل صفحات الفهارس فى الموقع http://www.coptichistory.org/new_page_1994.htm

لم ننتهى من وضع كل الأبحاث التاريخية عن هذا الموضوع والمواضيع الأخرى لهذا نرجوا من السادة القراء زيارة موقعنا من حين لآخر - والسايت تراجع بالحذف والإضافة من حين لآخر - نرجوا من السادة القراء تحميل هذا الموقع على سى دى والإحتفاظ به لأننا سنرفعه من النت عندما يكتمل

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يؤكد الأنبا بيشوى أن الذى حدث فى خلقيدونية كان فهماً خاطئاً نتيجة للترجمة عن مقالة نشرت فى Tuesday, March 25, 2008 بعنوان

Coptic Metropolitan Bishoy explains how Church Unity got Lost in Translation at Chalcedon

Usually, we Chalcedonians say that when the "Word became flesh", the two natures, divine and human, were united in "one person"--or "one hypostasis" (there are problems here when that greek word is transferred literally into Latin, because you end up with two natures in "one substance"). The Copts, from what I could gather, emphasise that in Christ the two natures are united so as to become "one nature" (mia physis)--although Metropolitan Bishoy strongly asserted (in St Cyril's terminology) that in this union the two natures continue to exist distinctly. He even used the Chalcedonian phrase "without separation, without division, without change, and without confusion", although, again in St Cyril's words, "it is not possible to distinguish between the natures except in thought alone". I'm not personally comfortalbe with that last phrase. To a modern ear, it seems to suggest that it isn't objectively so, it is just so in our thinking. But that is surely not what either St Cyril or Metropolitan Bishoy mean.

And so we can't call these guys "Mono-physites". As the Metropolitan writes, ‘monophysite’ comes from ‘moni physis’ which means 'only nature', whereas the Copts teach 'one nature', that is ‘mia physis’, without denying the two natures.

Still, I find this difficult. To use the Trinitarian analogy, we cannot say that the three Persons are united in One Divine Person, or that three Gods are united in One God. It is Three Persons in One God. So with Jesus, it isn't two persons in one person, or two natures in one nature. It is two natures in one person. It just seems to run better using that terminology.

Nevertheless, if you avoid all the "lost in translation" stuff, you can see that we are really talking about the same thing. So the Catholic-Coptic dialogue was wise to drop all allusions to the Greek terminology and simply confess together the following statement:

“We believe that our Lord, God and Saviour Jesus Christ, the incarnate-Logos is perfect in his Divinity and perfect in his Humanity. He made his Humanity One with his Divinity without Mixture, nor Mingling, nor Change, nor Confusion. His Divinity was not separated from his Humanity even for a moment or a twinkling of an eye.

At the same time, we Anathematize [the teachings of] both Nestorius and Eutyches and their Doctrines.”

http://cumecclesia.blogspot.com/2008/03/coptic-metropolitan-bishoy-explains-how.html المصدر :