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Thus, despite potentially confusing nomenclature, Oriental Orthodox churches are distinct from the churches that collectively are referred to as ''[[Orthodox Church|Eastern Orthodoxy]]''.
The Oriental Orthodox churches came to a [[schism|parting of the ways]] with the remainder of [[Christianity]] in the 5th century. The separation resulted in part from the Oriental Orthodox churches' refusal to accept the [[Christology|Christological]] [[dogma]]s promulgated by the [[Fourth Ecumenical Council|Council of Chalcedon]], which held that [[Jesus Christ]] is in two natures — one divine and one human, although these were inseparable. To the [[hierarch]]s who would lead the Oriental Orthodox, this was tantamount to accepting [[Nestorianism]]. In response, they advocated a formula that stressed unity of the [[Incarnation]] over all other considerations, that being "one nature of God the Word Incarnate", "of/from two natures" in and after the union. The Oriental Orthodox churches are therefore often called "[[Monophysitism|Monophysite]]" churches, although they reject this label, which is associated with [[Eutychianism|Eutychian Monophysitism]], preferring the term ''non-Chalcedonian'' or ''Miaphysite'' churches. Oriental Orthodox Christians anathematize the Monophysite teachings of [[Eutyches]]. They are sometimes also known as ''anti-Chalcedonians''.
In the 20th century, a number of dialogues have occurred between the Oriental Orthodox and the Chalcedonian Orthodox which suggest that both communions now share a common [[Christology]] with differing terminology. As yet, [[full communion]] has not been restored. There have also been some agreed Christological statements issued in conjunction with the [[Roman Catholic Church]] and the Eastern Orthodox (Chalcedonian) family (Ecumenical Patriarchate and official representatives of other Eastern Orthodox Churches) [http://www.monachos.net/mb/messages/4225/ORIENT3-20256.doc].
