And if we turn to St Severus, when he discusses how we should relate to those who belong to the Chalcedonian party he says..
For, if we are about to require strictness like our strictness which we observed when we were living in seclusion in monasteries, we shall not suffer presbyters or archimandrites, or anyone else who took part in the synod of Chalcedon, to be named. But, if we have regard to the complete conjunction and unity of the holy churches, which extends to many countries and churches, it is not easy suddenly to observe or think of any such rule: and, if we do, we shall unwittingly fall into useless confusion, and upset everything, since such things are not of a kind to stand at all in the way of the general benefit of peace.
Clearly he does not believe that an absolute strictness is necessary or appropriate. Indeed he criticises such strictness as leading to 'useless confusion'. He 'has regard to the complete conjunction and unity of the holy churches' not their continuing division. he is not willing to allow less important matters to stand 'in the way of the general benefit of peace'. He also says...
And know this, that, where general unions were concerned, the fathers did not wish to inquire into the observance of the strict rule with regard to names. Many of the 318 who assembled at Nicaea, as ecclesiastical histories relate, were present at the synod at Ariminus [sic] and at Sardica; and still, though the doctrines there laid down were not approved, no one contended about names. And in the same way at Nicaea in Thrace also the synod of bishops which pronounced that the Father is like the Son, not co-essential, was rightly rejected; and yet there was no question about names at that time. It is a long matter to recount the other rejected synods, that at Sirmium, that at Lampsacus, that at Rome, that at Zelo, that at your Seleucia, all of which the synod of the 150 caused to be passed over in silence as if it had forgotten them, not introducing among us any vain talk or superfluous inquiry about names, but only asserting the divinity of the Holy Spirit together with the Father and the Son, and explaining the intention of the 318. And, when the holy Cyril with the holy synod at Ephesus accomplished the deprivation of the evil Nestorius, the bishops of the East, though they contended for his rejected tenets, afterwards agreed to the deprivation of that wolf and the rejections of the hateful tenets; and there was never any discussion about names, although how many do you think had died in the meanwhile, who contended for the wickedness of Nestorius? For these things, as I have said, general unions have no room; but they remained without examination; since many are in fact passed over at councils, although they have often been involved in impious opinions. Since then at the present time some common agreement among the churches is hoped for, do not lower your mind to untimely hair-splitting. As there is a time to speak and a time to be silent, so there is a time both to inquire into a matter of this kind and not to inquire. Bear these things in mind and be rightly disposed, and have no regard to men who cleave to division, and find fault with everything in the same way, whom the sacred Scripture calls backbiters and enemies of the common peace, and Christ the God of peace.
St Severus wrote these words even though he was well aware of the suffering and persecution which the Orthodox had suffered over many years. But he did not want anything unnecessary to stand in the way of reconciliation, saying, 'at the present time some common agreement among the churches is hoped for, do not lower your mind to untimely hair-splitting'.
There were certainly lines in the sand which were non-negotiable as far as St Severus was concerned, but he was not a fundamentalist, and neither was St Timothy before him. He had in mind always the hope that the Church might be brought to peace again on the firm foundation of an Orthodox Christology.
St Severus also refers to the teaching of St Timothy on this matte, saying..
But this you may keep firmly and fixedly in your mind, that no one shall be our fellow-communicant, nor will we consent to greet by letter any man who at the same time receives the wicked synod at Chalcedon contrary to the law, and does not anathematize the Tome of Leo. But, if any concession is necessary, I will stand within the ordinances of the holy Timothy, considering the general benefit of a union of the holy churches, and demanding an open anathema of the things done at Chalcedon against the orthodox faith, and of the wicked Tome of Leo, and of those who speak of two natures after the union, and the operations of these and their properties. But, if these things are upset, no argument nor inducement shall persuade me to assent to the wickedness. For I say like Paul, «It is better for me to die, than that anyone should make my boasting vain: for, if I so preach, I have no cause of boasting; for necessity is laid upon me, and woe to me unless I so preach, since so I have received»
Clearly St Severus has in mind the 'general benefit of a union of the holy churches' and therefore adopts the same position as St Timothy, no more and no less, that reconciliation is based on the minimum which was considered appropriate, the anathematising of Chalcedon and the Tome and of the two nature after the union language. Other than this nothing more was required. This IS the Orthodox position - which of course later bishops and synods may modify but may not ignore. And which we, as ordinary faithful, should not criticise, but should understand and embrace.