Nestorius of Constantinople: Condemnation, Suppression, Veneration, With special reference to the role of his name in East-Syriac Christianity

visibility

2.98K

views

Abstract

This article offers a historical analysis of different attitudes toward Nestorius of Constantinople which became "traditional" and which formed opposing tendencies in various branches of Christianity. The main focus of the article is on the origins of veneration of Nestorius in the East-Syriac tradition as well as on the frequent attempts of those who condemn Nestorius to erase his name from the books of the Church of the East. 本文章以对聂斯脱利不同的态度为研究对象。随着时间所有的态度成了“传统的”，而在不同的基督教的宗派里形成了互相对立的立场。文章关注聂斯脱利在东方亚述教会里的所给予的尊敬、经常责备聂斯脱利的人士怎样试图在东方亚述教会的课文上取消他的名字的问题。

Key takeaways

AI generated

Nestorius' name symbolizes polarized ecclesiastical positions in Christianity since 431.
Theodoret's shifting attitude reflects early church political dynamics regarding Nestorius.
Three traditional attitudes exist: condemnation, suppression, and veneration of Nestorius.
The Church of the East continues to venerate Nestorius despite historical suppression attempts.
Nestorius' legacy persists in East-Syriac writings and liturgical practices, indicating his theological influence.

FAQ's

AI generated

What explains Theodoret's shifting attitudes toward Nestorius over time?add

Theodoret's position evolved from support to condemnation due to pressures from Cyril's followers and political expediencies, reflecting broader ecclesiastical trends in the early fifth century.

How did different ecclesiastical communities view Nestorius historically?add

Views on Nestorius varied significantly, with Cyril's supporters condemning him, while others in the Antiochene tradition maintained a reverential attitude despite political and theological pressures.

When did the suppression of Nestorius' name occur in ecclesiastical texts?add

Suppression of Nestorius' name was notably pushed by Byzantine emperors seeking ecumenical reconciliation, with demands as early as the sixth century documented.

What role did Narsai play in the veneration of Nestorius?add

Narsai, a key figure in the early Church of the East, praised Nestorius, affirming his doctrine and contributing significantly to the preservation of his teachings.

How did the perception of Nestorius evolve in East-Syriac Christianity?add

Nestorius transitioned from condemned figure to venerated saint in East-Syriac Christianity, as evidenced by hymns and liturgical texts from the sixth century onward.

1 of 26

Download research papers for free!

References (13)

Chabot, Synodicon Orientale, pp. 235, 500-501.

A. Mingana, Sources Syriaques, vol. I, MsiÌa-Zkha (texte et traduction). Bar-Penkayê (texte) (Leipzig: O. Harrassowitz, [1908]), pp. 135*-143*; A. Scher, 'Notice sur la vie et les oeuvres de YouÌannan bar Penkayè', Journal Asiatique, 2 (1907), p. 173.

A. Scher, 'Étude supplémentaire sur les écrivains syriens orientaux', Revue de l'Orient chrétien, 2 sér., 1 (11) (1906), p. 23.

Cf. the Codex Theodosianus, XVI, 1, 3, Sources chrétiennes, 497 (Paris: Cerf, 2005), pp. 116-117, where being in communion with Diodore of Tarsus is proclaimed to be a criterion of Orthodoxy.

Mingana, Sources Syriaques, I, p. 139*.

Scher, 'Étude supplémentaire', p. 26.

A. Scher, Theodorus bar Koni, Liber scholiorum, Corpus Scriptorum Christianorum Orientalium, Scr. Syr., Ser. 2, T. 66 (Paris: Typ. Reipub. -Leipzig: O. Harrassowitz, 1912), Pt. 2, pp. 337-340 (Syr.);

R. Hespel and R. Draguet, Théodore bar Koni, Livre des scolies, II: Mimrè VI-XI, Corpus Scriptorum Christianorum Orientalium, Scr. Syr., 188 (Louvain: Peeters, 1982), pp. 251-254 (Fr.).

Abramowski-Goodman, A Nestorian Collection, II, pp. XXVI-XXXII. 61 Ibid., pp. XXVII. 62 Ibid., p. 38. 63 Nau and Brière, Nestorius: Le livre d'Héraclide de Damas, pp. 81-83.

A. de Halleux, 'La christologie de Martyrios-Sahdona dans l'évolution du nestorian- isme', Orientalia Christiana Periodica, 23 (1957), pp. 5-32.

Timothy I, Letter 35 "to the beloved in the Lord, the faithful Mar NaÒr" -see O. Braun, Timothei Patriarchae I Epistulae, Corpus Scriptorum Christianorum Orientalium, Scr. Syr. LXVII, Ser. 2 (Paris: J. Gabalda -Leipzig: O. Harrassowitz, 1914), p. 233; cf. also his letter to the monks of the Monastery of Mar Maron: Studi e Testi, 187 (1956): 42-44 (Syr.), 121-125 (Lat.);

Iso' bar Nun, Letter to Macarius the "deacon and anchorite" of Îirta, Q. 62 (Mingana Syr. 586, fol. 431b-441b); cited from W.C. van Unnik, Nestorian Questions on the Administration of the Eucharist, by Isho'yabh IV (Haarlem: J. Enschede en zonen, [1937]), p. 271.

A. Mingana, Early Christian Mystics, Woodbrooke Studies, 7 (Cambridge: W. Heffer & Sons Ltd., 1934), pp. 74-75.