Nestorius

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NESTORIUS : UNDERSTANDING INCARNATION PROF. M. M. NINAN And if someone considers, or teaches others, that suffering and change have attached to the divinity of our Lord, and (if) he does not preserve, with respect to the union of the prosopon of our Saviour, a confession of perfect God and perfect Man, let such a person be anathema.” (Translated by. S. P. Brock) Until the present day, this profession was unjustly condemned as heretical. Here, in Diphysite terms, the necessity of the existence-in-itself of each complete nature, without mixing or change, is set forth. Nevertheless, there is an inseparable bond between divinity and humanity, a union of the person. As with Narsai, here the theology of Theodore of Mopsuestia and the position of the Antiochenes, each of which excludes Theopaschism (the suffering of the divinity), is determinative. This Christology respects the integrity of divinity and humanity and admits no hint of “Nestorianism.”…………….. The creed of the Church of the East of 612 speaks of the inseparable unity of the God-Logos and the human nature, recognized in Jesus Christ as one person (prosopon). It is further expressed in Babai’s terminology that “Christ is two kyane (natures) and two qnome.” In the past, the Syriac term qnoma had been equated with the Greek hypostasis or even translated as “person.” Thus the misconception developed that the Church of the East believed in two natures and two persons in Christ. However, for neither Babai nor the creed of 612 did qnoma denote a self-existent hypostasis. Kyana refers to the general, abstract nature, that is, the human being and the God being, while qnoma describes the concretization and individualization of this nature. Babai thus usually employed the formulation “the two natures and their qnome” which are united from the moment of conception. Both Babai’s most important treatment of the matter, the Book of Union and the document of 612 clearly express that each nature needs a qnoma in order to exist concretely. Were one to equate qnoma with hypostasis, one would reach a faulty understanding of the statement; a translation of “person” is incorrect. Because of this terminology, the East Syriacs were also unable to comprehend the definition of the Council of Chalcedon, which speaks of two natures in one person and hypostasis. This finds clear expression in the Christological letter of the future catholicos Ishoyahb II of Gdala, which was written in 620 and used Babai’s terminology. 95
NESTORIUS : UNDERSTANDING INCARNATION PROF. M. M. NINAN CHAPTER SEVEN HEALING OF THE BODY OF CHRIST http://ancientapostolicchurch.blogspot.com/ “In 33 CE St. Peter left Jerusalem and went to Babylon (Assyria/Mesopotamia) where he wrote his first Epistle: "The chosen Church of Babylon sends you greetings." (1 Peter 5:13) At that time there were more Israelites in Babylon than in Palestine because 600 years earlier they were exiled there by the Assyrian and Babylonian kings. St. Peter evangelized Babylon together with four other Apostles: Sts. Thomas, Jude Thaddeus, Bartholomew and Matthew. Their missionary activities converted many Israelites and Assyrians to the Christian faith. During the first 300 years of the 96
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Nestorius

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