El eutiquianismo o monofisismo (del griego μόνος, monos, «uno», y φύσις, physis, «naturaleza») es una doctrina teológica que sostiene que en Jesús sólo está presente la naturaleza divina, pero no la humana. El dogma definido en Calcedonia y mantenido por la Iglesia ortodoxa y la Iglesia católica sostiene que en Cristo existen dos naturalezas, la divina y la humana «sin separación» y «sin confusión», según el símbolo niceno-constantinopolitano. Sin embargo, el monofisismo mantiene que en Cristo existen las dos naturalezas, «sin separación» pero «confundidas», de forma que la naturaleza humana se pierde, absorbida, en la divina.

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Monophysitism (/məˈnɒfᵻsaɪtᵻzəm/ or /məˈnɒfᵻsɪtᵻzəm/; Greek: μονοφυσιτισμός; Late Koine Greek [monofysitzˈmos] from μόνος monos, "only, single" and φύσις physis, "nature") is the Christological position that, after the union of the divine and the human in the historical Incarnation, Jesus Christ, as the incarnation of the eternal Son or Word (Logos) of God, had only a single "nature" which was either divine or a synthesis of divine and human. Monophysitism is contrasted to dyophysitism (or dia-, dio-, or duophysitism) which maintains that Christ maintained two natures, one divine and one human, after the Incarnation. Historically, Monophysitism (usually capitalized in this sense) refers primarily to the position of those (especially in Egypt and to a lesser extent Syria) who rejected the Council of Chalcedon (the fourth ecumenical [worldwide] council), in 451. The moderate members of this group, however, maintained a "Miaphysite" theology that became that of the Oriental Orthodox churches. Many Oriental Orthodox reject the label "Monophysite" even as a generic term, but it is extensively used in the historical literature. After the Council of Chalcedon, the Monophysite controversy (together with institutional, political, and growing nationalistic factors) led to a lasting schism between the Oriental Orthodox churches, on the one hand, and the Western and the Eastern Orthodox churches on the other. The Christological conflict among monophysitism, dyophysitism, and their subtle combinations and derivatives lasted from the third through the eighth centuries and left its mark on all but the first two Ecumenical Councils. The vast majority of Christians nowadays belong to the Chalcedonian churches. i.e. the Roman Catholic, Maronite, Eastern Orthodox, and traditional Protestant churches (those that accept at least the first four Ecumenical Councils); these churches have always considered monophysitism to be heretical. The miaphysite Oriental Orthodox Churches today include the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, the Coptic Orthodox Church of Alexandria, the Armenian Apostolic Church, the Syriac Orthodox Church and the Malankara Orthodox Church of India. In the light of modern historical research and ecumenical discussions, the miaphysite and Chalcedonian positions appear to differ mainly in their usage of the key term "nature" (Greek: φύσις, phýsis, as used in the original texts of the relevant Ecumenical Councils) rather than in the underlying Christology, but other smaller differences of interpretation or emphasis may also exist. Intercommunion between the Oriental Orthodox and various Chalcedonian churches has not yet been reestablished. Monophysitism is occasionally referred to as "monophysiticism".

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