Church History
7/29/25
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).
"§137. The Nestorian Controversy, A.D. 428-431." (pp. 2427-2435).
After providing numerous lightly annotated bibliographical references, Schaff reminds the reader of the nature of the Apollinarian heresy, which so emphasized the unity of person in Christ that the understanding of the human nature was jeopardized (Schaff 2014, p. 2428). In contrast, Antiochian theologians such as Diodorus of Tarsus and Theodore of Mopsuestia held the natures apart to such a degree that Christ could seem to be two persons. This separation led to the teaching of Nestorius, from Antioch and then patriarch of Constantinople beginning in 428 (Schaff 2014, p. 2429).
Nestorius sought to collaborate with the emperor Theodosius II to rid the world of heretics (Schaff 2014, p. 2479). He was accepting of the Pelagian error. As a result, when Nestorianism was condemned, so was Pelagianism. The move against Nestorius took opportunity from his unapologetic use of the term "mother of God" for Mary (Schaff 2014, p. 2430). Nestorius' detractors interpreted him as saying that Mary was the one involved in the origination of the divine Logos (Schaff 2014, p. 2431). In an apparent attempt at conciliation, Nestorius began accepting Mary as "mother of Christ."
Schaff notes that Nestorius, as others in the Antiochian school of thought, was clear that God was never born, and that Christ had two natures in just one person (Schaff 2014, p. 2432). However, he did hold to some means by which the divine could assume the human nature and that the human could be indwelt by the divine. This unity is not "a personal unity, but only a moral unity" (Schaff 2014, p. 2432).
Because of the assumption that Nestorius was teaching that the divine Logos was born of Mary, Nestorius was broadly attacked and condemned by 429 (Schaff 2014, p. 2433). The battle intensified with the move of Cyril of Alexandria to have Nestorius overthrown (Schaff 2014, p. 2434). Through a letter writing campaign, Cyril warned many, including Pope Celestine, of Nestorius, who was then condemned in 430 (Schaff 2014, p. 2435). Cyril wrote twelve anathemas against Nestorius, who responded in kind. The controversy resulted in an ecumenical council.
"§138. The Ecumenical Council of Ephesus, A.D. 431. The Compromise." (pp. 2435-2441).
In response to the Nestorian controversy, Emperor Theodosius II called a council in Ephesus in 431 (Schaff 2014, p. 2436). In contrast to the first two ecumenical councils (325 and 381), this third one was passionate and resulted in only negative decisions, specifically, the condemnation of Nestorianism. Both Nestorius and the Alexandrian leaders, all with numerous supporters, were present. Because Nestorius refused to appear in public until all the bishops were assembled, the Alexandrian party anathematized Nestorius in the absence of his testimony (Schaff 2014, p. 2437). Arriving a few days later, supporters of Nestorius condemned and anathematized the statements of Cyril (Schaff 2014, p. 2438). The council of Ephesus was eventually dissolved late in 431, with the combatants set free with a command to return home (Schaff 2014, p. 2439). Two years later, a brief creedal statement composed by Theodoret was released, confessing the two natures in the one person of Christ (Schaff 2014, pp. 2439-2440). Nevertheless, Nestorian thought was condemned. He lived on until at least 439. Teachers who had influenced Nestorius were also broadly condemned (Schaff 2014, p. 2441).
7/29/25
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).
"§137. The Nestorian Controversy, A.D. 428-431." (pp. 2427-2435).
After providing numerous lightly annotated bibliographical references, Schaff reminds the reader of the nature of the Apollinarian heresy, which so emphasized the unity of person in Christ that the understanding of the human nature was jeopardized (Schaff 2014, p. 2428). In contrast, Antiochian theologians such as Diodorus of Tarsus and Theodore of Mopsuestia held the natures apart to such a degree that Christ could seem to be two persons. This separation led to the teaching of Nestorius, from Antioch and then patriarch of Constantinople beginning in 428 (Schaff 2014, p. 2429).
Nestorius sought to collaborate with the emperor Theodosius II to rid the world of heretics (Schaff 2014, p. 2479). He was accepting of the Pelagian error. As a result, when Nestorianism was condemned, so was Pelagianism. The move against Nestorius took opportunity from his unapologetic use of the term "mother of God" for Mary (Schaff 2014, p. 2430). Nestorius' detractors interpreted him as saying that Mary was the one involved in the origination of the divine Logos (Schaff 2014, p. 2431). In an apparent attempt at conciliation, Nestorius began accepting Mary as "mother of Christ."
Schaff notes that Nestorius, as others in the Antiochian school of thought, was clear that God was never born, and that Christ had two natures in just one person (Schaff 2014, p. 2432). However, he did hold to some means by which the divine could assume the human nature and that the human could be indwelt by the divine. This unity is not "a personal unity, but only a moral unity" (Schaff 2014, p. 2432).
Because of the assumption that Nestorius was teaching that the divine Logos was born of Mary, Nestorius was broadly attacked and condemned by 429 (Schaff 2014, p. 2433). The battle intensified with the move of Cyril of Alexandria to have Nestorius overthrown (Schaff 2014, p. 2434). Through a letter writing campaign, Cyril warned many, including Pope Celestine, of Nestorius, who was then condemned in 430 (Schaff 2014, p. 2435). Cyril wrote twelve anathemas against Nestorius, who responded in kind. The controversy resulted in an ecumenical council.
"§138. The Ecumenical Council of Ephesus, A.D. 431. The Compromise." (pp. 2435-2441).
In response to the Nestorian controversy, Emperor Theodosius II called a council in Ephesus in 431 (Schaff 2014, p. 2436). In contrast to the first two ecumenical councils (325 and 381), this third one was passionate and resulted in only negative decisions, specifically, the condemnation of Nestorianism. Both Nestorius and the Alexandrian leaders, all with numerous supporters, were present. Because Nestorius refused to appear in public until all the bishops were assembled, the Alexandrian party anathematized Nestorius in the absence of his testimony (Schaff 2014, p. 2437). Arriving a few days later, supporters of Nestorius condemned and anathematized the statements of Cyril (Schaff 2014, p. 2438). The council of Ephesus was eventually dissolved late in 431, with the combatants set free with a command to return home (Schaff 2014, p. 2439). Two years later, a brief creedal statement composed by Theodoret was released, confessing the two natures in the one person of Christ (Schaff 2014, pp. 2439-2440). Nevertheless, Nestorian thought was condemned. He lived on until at least 439. Teachers who had influenced Nestorius were also broadly condemned (Schaff 2014, p. 2441).
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