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The Council of Chalcedon abandoned Cyrillian terminology and declared that Christ was one hypostasis in two natures. However, the Council's finding were rejected by many of the Christians on the fringes of the Byzantine Empire: Egyptians, Syrians, Armenians, and others. From that point onward, Alexandria would have two patriarchs: the "[[Melkite]]" or Imperial Patriarch, now officially known by the Egyptian State as the Greek Orthodox Patriarch of Alexandria and all Africa [http://www.greekorthodox-alexandria.org/], and the non-Chalcedonian national Egyptian one, now known as the Coptic Pope and Patriarch of Alexandria. Almost the entire Egyptian population rejected the terms of the Council of Chalcedon and remained faithful to the national Egyptian Church (now known as the Coptic Church). Those who supported the Chalcedonian definition remained in [[full communion|communion]] with the other leading churches of the Roman Empire. The non-Chalcedonian party became what is today called the [[Oriental Orthodoxy|Oriental Orthodox Church]].
The Coptic Church regards herself as having been misunderstood at the Council of Chalcedon. Some Copts believe that perhaps the Council understood the Church correctly, but wanted to exile the Church, to isolate her and to abolish the Egyptian, independent Pope, who maintained that Church and State should remain separate. The Coptic Church regarded that the ousting of Pope Dioscorus of Alexandria in the council of Chalcedon was in part due to the rivalry between the Bishops of Alexandria and Rome. The Tome of Pope Leo of Rome was considered influenced by Nestorian philosophy. It is important to note that Pope Dioscorus of Alexandria was never labeled as heretic by the council's canons. Copts also believe that the Pope of Alexandria was forcibly prevented from attending the third congregation of the council in which he was ousted, which apparently was a result of the conspiracy tailored by the Roman delegates. For further info, please refer to [http://www.romanity.org/htm/rom.06.en.orthodox_and_oriental_orthodox_consultation.htm this key paper] on the subject by Professor Fr. [[John S. Romanides]], a prominent Greek Orthodox scholar on the whole matter.
Before the current positive era of Eastern and Oriental Orthodox dialogues, Chalcedonians sometimes used to call the non-Chalcedonians "[[Monophysitism|monophysites]]", though the Coptic Church denies that she teaches monophysitism, which she has always regarded as a heresy. They have sometimes called the Chalcedonian group "[[Dyophysitism|dyophysites]]". A term that comes closer to Coptic doctrine is "[[Miaphysitism|miaphysite]]" [http://en.wikipedia.org/wiki/Miaphysitism], which refers to a conjoined nature for Christ, both human and divine, united indivisibly in the Incarnate Logos. The Coptic Church believes that Christ is perfect in His divinity, and He is perfect in His humanity, but His divinity and His humanity were united in one nature called "the nature of the incarnate word", which was reiterated by [[Cyril of Alexandria|Saint Cyril of Alexandria]]. Copts, thus, believe in two natures "human" and "divine" that are united in one hypostasis ''without mingling, without confusion, and without alteration''. These two natures ''did not separate for a moment or the twinkling of an eye'' (Coptic Liturgy of Saint Basil of Caesarea).