Theotokos, according to the Assyrian Church

The term Theotokos, which is used and applied to Mary, Mother of Jesus at the Council of Nicaea 325, has different meaning in each church. Greek term Theotokos, equalized or synchronized with a few terms: Mater Dei for Roman Catholic, Mother of God, Deipara, the birth giver for Christ, and others.

For the Assyrian Church, the term Theotokos, which if translated into Aramaic as 'Yaldath Alaha', a term that is not appropriate. The rejection by the Assyrian Church of the term 'Yaldath Alaha', which is the Syriac rendering of the Theotokos, was first raised officially in 612. Narsai, the leading scholar in the School of Nisibis and the former instructor of the school of Edessa, had discussed and rejected the term Yaldath Alaha because this term was nothing but "Mother of Godhead".

Assyrian Church saw that "Yaldath Alaha" is not the satisfactory rendering of the Greek term "Theotokos", though admittedly as the best available. As Protestants refused to use the term "Mater Dei", the term "Yaldath Alaha" is harder than that for an Assyrian to say it, because that term would mean "Mater Deitatis" or even "Mater Trinitatis", because the word 'Alaha'Is the common name to all three Persons of the Holy Trinity.

Nestorius (who from his name appears as Nestorian, for the people of Assyria) teaches that the unity of the God-man is a compound (such as in a marriage). Therefore, Nestorius against 'motherhood of Mary' as the 'Mother of God' (Theotokos), a title which is used since the time of Origen (died: 253 / 4). He argued that Mary is not the mother of Christ's divinity, but only from the nature of his humanity. In it implied a denial of the fullness of humanity of Jesus. It is impossible that the child born of Mary into the world is God. He preferred to use the term 'Christotokos'. He said: "I do not acknowledge God who was two or three months." He emphasizes the dual nature of self-nature of Christ, for his teachings contradict the teachings of Apollinaris who is seen as a pioneer of monophysitism teaching.

Christotokos for the Assyrian Church (although the term "Msikha" etymologically an equivalent word "Christ" in Greek), has a deeper meaning, not just a prophecy of the Messiah-King, but on the union of the two Natures (keyane: physis) and two qnume (hypostasis). Synod of Aqaq in 486 and the Synod of Yeshu-yabh in 585 distinguished, in their Syriac expression between the Greek term of prosopon to which they rendered the Syriac word parsopa i.e. person, and the Greek term for hypostasis to which they rendered the Syriac word Qenuma.

One more reason for rejection 'Yaldath Alaha' (Theotokos) for the Virgin Mary can be found at the Synod of Bishops in 612, which states that it is impossible that Godhead should be converted into Manhood, Manhood or into Godhead, for the essential being is not capable of change or suffering; and if the Godhead be changed, it is not a revelation, but an alteration of Godhead; and if Manhood be taken out of its nature, it is not the redemption, but the destruction of Manhood ... when we call Christ "perfect God," we do not mean the Trinity, but one of the Qnumi of the Trinity: God the Word.

The most interesting thing is when the Assyrian people (also called Dyophysites) questioned the term "Mother of God" to the Syrian Orthodox (sometimes called the Monophysites, a nickname that is considered insulting by them), "Why not Yaldath Msikha (Christotokos)? 'Yaldath Alaha'(Mother of Godhead) and 'Yaldath Barnasha'(Mother of Manhood) are alike objectionable; for the first omits, and may be taken as denying the humanity; and second fails adequately to recognize the divinity of our Redeemer. If one admitted, the other ought to be admitted too, but why not be content with the term that expresses both Natures? ".

READING LIST

- Aziz A. Atiya, A History of Eastern Christianity (London: 1968)
- Babai, Histoire de Mar-Jabalaha (ed. P. Bedjan; Paris: np, 1895)
- Die Religion in Geschichte und Gegenwart, sub voce, Nestorius (Tubingen, 1960)
- Die Religion in Geschichte und Gegenwart, sub voce, Assyrische Kirche (Tubingen, 1960)
- F. McLeod, Narsai's Metrical Homilies on the Nativity, Epiphany, Passion, Ressurection and Assension: Critical Edition of the Syriac Text (Patrologia Orientalists, Vol. 40.1.182; Turnhout: np, 1979)
- Synodicon Orientale (ed. JB Chabot; Paris: 1902)