the hierarchs who would lead the Oriental Orthodox, the latter phrase was tantamount to accepting Nestorianism, which expressed itself in a terminology incompatible with their understanding of Christology. Nestorianism was understood as seeing Christ in two separate natures, human and divine, each with different actions and experiences; in contrast Cyril of Alexandria advocated the formula "One Nature of God the Incarnate Logos" (or as others translate, "One Incarnate Nature of the Word"), stressing the unity of the incarnation over all other considerations. It is not entirely clear that Nestorius himself held the condemned beliefs that are generally referred to as "Nestorianism." The Oriental Orthodox Churches were therefore often called "monophysite", although they reject this label, as it is associated with Eutychian monophysitism; they prefer the term "miaphysite". In the years following Chalcedon the patriarchs of Constantinople intermittently remained in communion with the non-Chalcedonian Patriarchs of Alexandria and Antioch (see Henotikon), while Rome remained out of communion with the latter and in unstable communion with Constantinople. It was not until 518 that the new Byzantine Emperor, Justin I (who accepted Chalcedon), demanded that the church in the Roman Empire accept the council's decisions. Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate. Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of this event is unknown, but it is believed to have been between 535 and 548. Saint Abraham of Farshut was summoned to Constantinople and he chose to bring with him, four monks. Upon arrival, Justinian summoned them and informed them that they would either accept the decision of the council or lose their positions. Abraham refused to entertain the idea. Theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria. 20th century By the 20th century the Chalcedonian schism was not seen with the same importance, and from several meetings between the authorities of the Holy See and the Oriental Orthodoxy, reconciling declarations emerged in the common statement of