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Nestorianism
Nestorianism
is a Christological doctrine that emphasizes a distinction between the human and divine natures of the divine person, Jesus. It was advanced by Nestorius
Nestorius
(386–450), Patriarch of Constantinople from 428 to 431, influenced by Nestorius's studies under Theodore of Mopsuestia
Theodore of Mopsuestia
at the School of Antioch. Nestorius's teachings brought him into conflict with other prominent church leaders, most notably Cyril of Alexandria, who criticized especially his rejection of the title Theotokos
Theotokos
("Mother of God") for Mary, the mother of Jesus. Nestorius
Nestorius
and his teachings were eventually condemned as heretical at the Council of Ephesus
Council of Ephesus
in 431 and the Council of Chalcedon
Council of Chalcedon
in 451, which led to the Nestorian Schism; churches supporting Nestorius
Nestorius
broke with the rest of the Christian Church. Following that, many of Nestorius's supporters relocated to the Sasanian Empire, where they affiliated with the local Christian community, known as the Church of the East. Over the next decades the Church of the East
Church of the East
became increasingly Nestorian in doctrine, leading to it becoming known alternatively as the Nestorian Church.

Contents

1 Christology 2 History 3 Nestorian doctrine 4 Nestorian Schism
Nestorian Schism
and early history 5 The Persian Church 6 See also 7 References 8 Further reading 9 External links

Christology[edit] Nestorianism
Nestorianism
is a form of dyophysitism. It can be seen as the antithesis to monophysitism, which emerged in reaction to Nestorianism. Where Nestorianism
Nestorianism
holds that Christ
Christ
had two loosely united natures, divine and human, monophysitism holds that he had but a single nature, his human nature being absorbed into his divinity. A brief definition of Nestorian Christology
Christology
can be given as: "Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human;"[2] This contrasts with Nestorius' own teaching that the Word, which is eternal, and the Flesh, which is not, came together in a hypostatic union, ' Jesus
Jesus
Christ', Jesus
Jesus
thus being both fully man and God, of two ousia (Ancient Greek: οὐσία) but of one prosopon.[3] Both Nestorianism
Nestorianism
and monophysitism were condemned as heretical at the Council of Chalcedon. Monophysitism
Monophysitism
survived and developed into the Miaphysitism
Miaphysitism
of the Oriental Orthodoxy. History[edit]

Chinese stone inscription of a Nestorian Cross
Nestorian Cross
from a monastery of Fangshan District
Fangshan District
in Beijing
Beijing
(then called Dadu, or Khanbaliq), dated to the Yuan Dynasty
Yuan Dynasty
(1271-1368 AD) of medieval China.

The Daqin Pagoda, controversially claimed to be part of an early Nestorian church in what was then Chang'an, now Xi'an, China, built during the Tang dynasty
Tang dynasty
(618-907 AD)

Following the exodus to Iran, scholars expanded on the teachings of Nestorius
Nestorius
and his mentors, particularly after the relocation of the School of Edessa to the (then) Persian city of Nisibis (modern-day Nusaybin
Nusaybin
in Turkey) in 489, where it became known as the School of Nisibis. Nestorianism
Nestorianism
never again became prominent in the Roman Empire
Roman Empire
or later Europe, though the diffusion of the Church of the East
Church of the East
in and after the seventh century, spread it widely across Asia. However, not all churches affiliated with the Church of the East appear to have followed Nestorian Christology; indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not follow all historically Nestorian doctrine. Despite this initial Eastern expansion, the Nestorians' missionary success was eventually deterred. David J Bosch observes, "By the end of the fourteenth century, however, the Nestorian and other churches—which at one time had dotted the landscape of all of Central and even parts of East Asia—were all but wiped out. Isolated pockets of Christianity survived only in India. The religious victors on the vast Central Asian mission field of the Nestorians were Islam and Buddhism".[4] Nestorian doctrine[edit]

Entry of Jesus
Jesus
Christ
Christ
into Jerusalem, with a female figure dressing in the T'ang dynasty costume, 683–770 A.D.

Nestorius
Nestorius
developed his Christological views as an attempt to understand and explain rationally the incarnation of the divine Logos, the Second Person of the Holy Trinity
Trinity
as the man Jesus. He had studied at the School of Antioch where his mentor had been Theodore of Mopsuestia; Theodore and other Antioch theologians had long taught a literalist interpretation of the Bible and stressed the distinctiveness of the human and divine natures of Jesus. Nestorius took his Antiochene leanings with him when he was appointed Patriarch of Constantinople by Byzantine emperor Theodosius II
Theodosius II
in 428. Nestorius's teachings became the root of controversy when he publicly challenged the long-used title Theotokos[5] (Bringer forth of God) for Mary. He suggested that the title denied Christ's full humanity, arguing instead that Jesus
Jesus
had two persons (dyoprosopism), the divine Logos
Logos
and the human Jesus. As a result of this prosopic duality, he proposed Christotokos (Bringer forth of Christ) as a more suitable title for Mary. Nestorius' opponents found his teaching too close to the heresy of adoptionism – the idea that Christ
Christ
had been born a man who had later been "adopted" as God's son. Nestorius
Nestorius
was especially criticized by Cyril of Alexandria, Patriarch of Alexandria, who argued that Nestorius's teachings undermined the unity of Christ's divine and human natures at the Incarnation. Some of Nestorius's opponents argued that he put too much emphasis on the human nature of Christ, and others debated that the difference that Nestorius
Nestorius
implied between the human nature and the divine nature created a fracture in the singularity of Christ, thus creating two Christ
Christ
figures.[6] Nestorius himself always insisted that his views were orthodox, though they were deemed heretical at the Council of Ephesus
Council of Ephesus
in 431, leading to the Nestorian Schism, when churches supportive of Nestorius
Nestorius
and the rest of the Christian Church separated. A more elaborate Nestorian theology developed from there, which came to see Christ
Christ
as having two natures united, or hypostases,[7][citation needed][dubious – discuss] the divine Logos
Logos
and the human Christ. However, this formulation was never adopted by all churches termed "Nestorian". Indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not fully subscribe to Nestorian doctrine, though it does not employ the title Theotokos.[8] Nestorian Schism
Nestorian Schism
and early history[edit] Main article: Nestorian Schism Nestorianism
Nestorianism
became a distinct sect following the Nestorian Schism, beginning in the 430s. Nestorius
Nestorius
had come under fire from Western theologians, most notably Cyril of Alexandria. Cyril had both theological and political reasons for attacking Nestorius; on top of feeling that Nestorianism
Nestorianism
was an error against true belief, he also wanted to denigrate the head of a competing patriarchate.[citation needed] Cyril and Nestorius
Nestorius
asked Pope Celestine I
Pope Celestine I
to weigh in on the matter. Celestine found that the title Theotokos[9] was orthodox, and authorized Cyril to ask Nestorius
Nestorius
to recant. Cyril, however, used the opportunity to further attack Nestorius, who pleaded with Emperor Theodosius II
Theodosius II
to call a council so that all grievances could be aired.[8] In 431 Theodosius called the Council of Ephesus. However, the council ultimately sided with Cyril, who held that the Christ
Christ
contained two natures in one divine person (hypostasis, unity of subsistence), and that the Virgin Mary, conceiving and bearing this divine person, is truly called the Mother of God
God
(Theotokos, meaning, God-bearer). The council accused Nestorius
Nestorius
of heresy, and deposed him as patriarch.[10] Nestorianism
Nestorianism
was officially anathematized, a ruling reiterated at the Council of Chalcedon
Council of Chalcedon
in 451. However, a number of churches, particularly those associated with the School of Edessa, supported Nestorius
Nestorius
– though not necessarily his doctrine – and broke with the churches of the West. Many of Nestorius' supporters relocated to the Sasanian Empire
Sasanian Empire
of Iran, home to a vibrant but persecuted Christian minority.[11] The Persian Church[edit]

Nestorian priests in a procession on Palm Sunday, in a seventh- or eighth-century wall painting from a Nestorian church in Qocho, China

Epitaph of a Nestorian, unearthed at Chifeng, Inner Mongolia

Iran had long been home to a Christian community that had been persecuted by the Zoroastrian majority, which had accused it of Roman leanings. In 424, the Persian Church declared itself independent of the Byzantine Church and all other churches, in order to ward off allegations of foreign allegiance. Following the Nestorian Schism, the Persian Church increasingly aligned itself with the Nestorians, a measure encouraged by the Zoroastrian ruling class. The Persian Church became increasingly Nestorian in doctrine over the next decades, furthering the divide between Chalcedonian Christianity and the Nestorians. In 486 the Metropolitan of Nisibis, Barsauma, publicly accepted Nestorius' mentor, Theodore of Mopsuestia, as a spiritual authority. In 489 when the School of Edessa in Mesopotamia
Mesopotamia
was closed by Byzantine Emperor Zeno for its Nestorian teachings, the school relocated to its original home of Nisibis, becoming again the School of Nisibis, leading to a wave of Nestorian immigration into Persia. The Persian patriarch Babai (497–502) reiterated and expanded upon the church's esteem for Theodore, solidifying the church's adoption of Nestorianism.[11] Now firmly established in Iran, with centers in Nisibis, Ctesiphon, and Gundeshapur, and several metropolides, the Nestorian Persian Church began to branch out beyond the Sasanian Empire. However, through the sixth century, the church was frequently beset with internal strife and persecution by Zoroastrians. The infighting led to a schism, which lasted from 521 until around 539, when the issues were resolved. However, immediately afterward Roman-Persian conflict led to the persecution of the church by the Sassanid emperor Khosrow I; this ended in 545. The church survived these trials under the guidance of Patriarch Aba I, who had converted to Christianity from Zoroastrianism.[11] The church emerged stronger after this period of ordeal, and increased missionary efforts farther afield. Missionaries established dioceses in the Arabian Peninsula
Arabian Peninsula
and India
India
(the Saint Thomas Christians). They made some advances in Egypt, despite the strong miaphysite presence there.[12] Missionaries entered Central Asia
Asia
and had significant success converting local Turkic tribes. Nestorian missionaries were firmly established in China during the early part of the Tang dynasty (618–907); the Chinese source known as the Nestorian Stele
Nestorian Stele
records a mission under a Persian proselyte named Alopen
Alopen
as introducing Nestorian Christianity to China in 635. Following the Muslim conquest of Persia, completed in 644, the Persian Church became a dhimmi community under the Rashidun Caliphate. The church and its communities abroad grew larger under the Caliphate; by the 10th century it had fifteen metropolitan sees within the Caliphate's territories, and another five elsewhere, including in China and India.[11] See also[edit]

Syriac Christianity portal

Aramaic New Testament Hypostatic union

References[edit]

^ Hogan, Dissent from the Creed. pages 123–125. ^ Martin Lembke, lecture in the course "Meetings with the World's Religions", Centre for Theology
Theology
and Religious Studies, Lund University, Spring Term 2010. ^ The Bazaar of Heracleides ^ Bosch, David (1991). Transforming Mission: Paradigm Shifts in Theology
Theology
of Mission. Orbis Books. ISBN 978-1-60833-146-8. , page 204 ^ Eirini Artemi, Cyril of Alexandria's critique of the term THEOTOKOS by Nestorius
Nestorius
Constantinople, Acta theol. vol.32 no.2 Bloemfontein Dec. 2012 ^ Jerry Bentley, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993), 105. ^ The Catholic Encyclopedia. " Nestorius
Nestorius
and Nestorianism".  ^ a b "Nestorius". Encyclopædia Britannica. Retrieved January 29, 2010. ^ Eirini Artemi, Cyril of Alexandria's critique of the term THEOTOKOS by Nestorius
Nestorius
Constantinople, Acta theol. vol.32 no.2 Bloemfontein Dec. 2012, ^ "Cyril of Alexandria, Third Epistle to Nestorius, with 'Twelve Anathemas' - Monachos.net". Archived at the Wayback Machine. Archived from the original on July 4, 2008.  ^ a b c d "Nestorian". Encyclopædia Britannica. Retrieved January 28, 2010. ^ Campbell, Ted (1996). Christian Confessions: A Historical Introduction. Westminster: John Knox Press. ISBN 978-0-664-25650-0. , page 62.

Further reading[edit]

Baum, Wilhelm; Winkler, Dietmar W. (2003). The Church of the East: A Concise History. London-New York: Routledge-Curzon.  Badger, George Percy (1852). The Nestorians and Their Rituals. 1. London: Joseph Masters.  Badger, George Percy (1852). The Nestorians and Their Rituals. 2. London: Joseph Masters.  Chabot, Jean-Baptiste (1902). Synodicon orientale ou recueil de synodes nestoriens (PDF). Paris: Imprimerie Nationale.  Meyendorff, John (1989). Imperial unity and Christian divisions: The Church 450-680 A.D. The Church in history. 2. Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88-141056-3.  Luise Abramowski, "Der Bischof von Seleukia-Ktesiphon als Katholikos und Patriarch der Kirche des Ostens," in Dmitrij Bumazhnov u. Hans R. Seeliger (hg), Syrien im 1.-7. Jahrhundert nach Christus. Akten der 1. Tübinger Tagung zum Christlichen Orient (15.-16. Juni 2007). (Tübingen, Mohr Siebeck, 2011) (Studien und Texte zu Antike und Christentum / Studies and Texts in Antiquity and Christianity, 62), " Nestorius
Nestorius
and Nestorianism". Catholic Encyclopedia.  Seleznyov, Nikolai N., " Nestorius
Nestorius
of Constantinople: Condemnation, Suppression, Veneration, With special reference to the role of his name in East-Syriac Christianity" in: Journal of Eastern Christian Studies 62:3–4 (2010): 165–190. Henri Bernard, La decouverte des Nestoriens Mongols aux Ordos et I'histoire ancienne du Christianisme en Extreme-Orient, Tianjin, Hautes Etudes, 1935. Lev N. Gumilev. Poiski vymyshlennogo tsarstva (in Russian, "Looking for the mythical kingdom"). Moscow, Onyx Publishers, 2003. ISBN 5-9503-0041-6. Hill, Henry, ed (1988). Light from the East: A Symposium on the Oriental Orthodox and Assyrian Churches. Toronto: Anglican Book Centre. CS1 maint: Extra text: authors list (link) Rossabi, Morris (1992). Voyager from Xanadu: Rabban Sauma and the first journey from China to the West. Kodansha International Ltd. ISBN 4-7700-1650-6.  Stewart, John (1928). Nestorian missionary enterprise, the story of a church on fire. Edinburgh: T. & T. Clark.  Chesnut, Roberta C. (1978). "The Two Prosopa in Nestorius' Bazaar of Heracleides". The Journal of Theological Studies (29): 392–409.  Jugie, Martin (1935). "L'ecclésiologie des Nestoriens". Échos d'Orient. 34 (177): 5–25.  Wilmshurst, David (2000). The Ecclesiastical Organisation of the Church of the East, 1318–1913. Louvain: Peeters Publishers. 

External links[edit]

Wikisource has several original texts related to: Nestorianism

"Unofficial Web Site of the "Church of the East"". Nestorian.org.  Lieu, Sam; Parry, Ken. "Manichaean and (Nestorian) Christian Remains in Zayton (Quanzhou, South China)". Macquarie University. Retrieved January 24, 2010.  Dickens, Mark (1999). "The Church of the East". Oxus Communications. Retrieved February 6, 2010. 

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