Church History
7/22/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§135. General View. Alexandrian and Antiochian Schools." (pp. 2418-2421).
Schaff acknowledges the connection of Christology and the doctrine of the Trinity (Schaff 2014, p. 2418). The incarnation is the link between the two studies. It is impossible to reach a sound view of redemption in Christian thought without an understanding of the Christ, as he is the redeemer. I Schaff's estimation, there are four essential elements in "the orthodox doctrine concerning Christ: He is true God; he is true man; he is one person; and the divine and human in him, with all the personal union and harmony, remain distinct" (Schaff 2014, p. 2419). Rejection of any one of these elements was at the heart of all manner of controversy in early Christianity.
In the conflict between the Alexandrian and Antiochian schools, the Alexandrian point of view held the divine and human in Christ so close that there was danger of the humanity being lost (Schaff 2014, p. 2420). The Antiochian point of view, on the other hand, was in danger of separation of the divine and human. The challenge was to reach a thoughtful assertion of "the personal unity and the distinction of the two natures in Christ with equal solicitude and precision" (Schaff 2014, p. 2420). The controversies and disputes took place over approximately 200 years. Schaff sees it progressing in five stages, each with a name (Schaff 2014, p. 2421). The Apollinarian, Nestorian, Eutychian, Monophysite, and Monothelite controversies, in that order, began after the council at Nicea in 325 and continued until the council of Constantinople in 680. He goes on in future segments to discuss them in detail.
"§136. The Apollinarian Heresy, A.D. 362-381." (pp. 2421-2427).
Apollinaris was the bishop of Laodicea. In his attempt to deal with the soul or spirit of Christ, he provoked theological discussion which had never happened previously (Schaff 2014, p. 2422-2423). Athanasius considered Apollinaris highly, yet wrote forcefully against his error.
Apollinaris, wishing to guard against considerations of Christ having a split personality, and holding to a view that humans consist of a body, a soul, and a spirit, "attributed to Christ a human body, and a human (animal) soul, but not a human spirit or reason; putting the divine Logos in the place of the human spirit" (Schaff 2014, p. 2423). This view denied the complete humanity of Christ. Apollinaris defended his view based on Scriptures which indicate the Word becoming flesh, not spirit. The view of Apollinaris was rejected by Gregory Nazianzen and by Epiphanius (Schaff 2014, p. 2424). The doctrine was rejected by a council at Alexandria in 362. From 375 until his death in 390, Apollinaris worked with a sect of his own, pursuing his view. Schaff notes that Apollinaris' writings are lost, except for fragments quoted by his opponents (Schaff 2014, p. 2424).
Apollinaris, denying the possibility of two natures in one Christ, asserted that the spirit, as the place where sin resides, must have been divine, while the soul, which lacks a will, and the body, would be human (Schaff 2014, p. 2425). Apollinaris further considered the suffering of Christ in only his humanity to be inadequate to work salvation. Thus the divine spirit suffered. In response to this idea, Apollinaris' opponents accused him of making the deity die. In Schaff's view, the doctrines of Apollinaris were adequately complex to make his disciples teach a wide variety of views (Schaff 2014, p. 2425).
The Church refused the views of Apollinaris, especially because they could lead to a partially Docetic view and ruin the humanity of Christ, an essential element in the doctrines of salvation. "Athanasius, the two Gregories, Basil, and Epiphanius combated the Apollinarian error, but with a certain embarrassment, attacking it rather from behind and from the flank, than in front, and unprepared to answer duly its main point, that two integral persons cannot form one person" (Schaff 2014, p. 2426). This was a development of later orthodoxy. The Apollinarians were condemned in councils in 377, 378, and 381, and by imperial decrees in 388, 397, and 428 (Schaff 2014, p. 2426).
7/22/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§135. General View. Alexandrian and Antiochian Schools." (pp. 2418-2421).
Schaff acknowledges the connection of Christology and the doctrine of the Trinity (Schaff 2014, p. 2418). The incarnation is the link between the two studies. It is impossible to reach a sound view of redemption in Christian thought without an understanding of the Christ, as he is the redeemer. I Schaff's estimation, there are four essential elements in "the orthodox doctrine concerning Christ: He is true God; he is true man; he is one person; and the divine and human in him, with all the personal union and harmony, remain distinct" (Schaff 2014, p. 2419). Rejection of any one of these elements was at the heart of all manner of controversy in early Christianity.
In the conflict between the Alexandrian and Antiochian schools, the Alexandrian point of view held the divine and human in Christ so close that there was danger of the humanity being lost (Schaff 2014, p. 2420). The Antiochian point of view, on the other hand, was in danger of separation of the divine and human. The challenge was to reach a thoughtful assertion of "the personal unity and the distinction of the two natures in Christ with equal solicitude and precision" (Schaff 2014, p. 2420). The controversies and disputes took place over approximately 200 years. Schaff sees it progressing in five stages, each with a name (Schaff 2014, p. 2421). The Apollinarian, Nestorian, Eutychian, Monophysite, and Monothelite controversies, in that order, began after the council at Nicea in 325 and continued until the council of Constantinople in 680. He goes on in future segments to discuss them in detail.
"§136. The Apollinarian Heresy, A.D. 362-381." (pp. 2421-2427).
Apollinaris was the bishop of Laodicea. In his attempt to deal with the soul or spirit of Christ, he provoked theological discussion which had never happened previously (Schaff 2014, p. 2422-2423). Athanasius considered Apollinaris highly, yet wrote forcefully against his error.
Apollinaris, wishing to guard against considerations of Christ having a split personality, and holding to a view that humans consist of a body, a soul, and a spirit, "attributed to Christ a human body, and a human (animal) soul, but not a human spirit or reason; putting the divine Logos in the place of the human spirit" (Schaff 2014, p. 2423). This view denied the complete humanity of Christ. Apollinaris defended his view based on Scriptures which indicate the Word becoming flesh, not spirit. The view of Apollinaris was rejected by Gregory Nazianzen and by Epiphanius (Schaff 2014, p. 2424). The doctrine was rejected by a council at Alexandria in 362. From 375 until his death in 390, Apollinaris worked with a sect of his own, pursuing his view. Schaff notes that Apollinaris' writings are lost, except for fragments quoted by his opponents (Schaff 2014, p. 2424).
Apollinaris, denying the possibility of two natures in one Christ, asserted that the spirit, as the place where sin resides, must have been divine, while the soul, which lacks a will, and the body, would be human (Schaff 2014, p. 2425). Apollinaris further considered the suffering of Christ in only his humanity to be inadequate to work salvation. Thus the divine spirit suffered. In response to this idea, Apollinaris' opponents accused him of making the deity die. In Schaff's view, the doctrines of Apollinaris were adequately complex to make his disciples teach a wide variety of views (Schaff 2014, p. 2425).
The Church refused the views of Apollinaris, especially because they could lead to a partially Docetic view and ruin the humanity of Christ, an essential element in the doctrines of salvation. "Athanasius, the two Gregories, Basil, and Epiphanius combated the Apollinarian error, but with a certain embarrassment, attacking it rather from behind and from the flank, than in front, and unprepared to answer duly its main point, that two integral persons cannot form one person" (Schaff 2014, p. 2426). This was a development of later orthodoxy. The Apollinarians were condemned in councils in 377, 378, and 381, and by imperial decrees in 388, 397, and 428 (Schaff 2014, p. 2426).
RSS Feed