Syrian Orthodox views on "Eli, Eli, Lama sabachthani"

In Matthew 27:46 there is the phrase "Eli, Eli, Lama sabachthani" referring to the text of Psalm 22:1 Targum Aramaic dialect of Palestine. "Eli, Eli, Lama sabachthani" means: My God, my God, why hast thou forsaken me.

There are things that most stirred the mind of this expression, if Jesus is the Word of God and the Word was God (John 1:1, kai theos en ho logos), and to whom Jesus called God? This question is a challenge to Christology, therefore, an answer must be prepared.

Understanding Christology, can not escape from the Bible and ecclesiastical orthodoxy (the result of church councils). 431 Council of Ephesus has formulated the unity of Christ as "mia ton theon logon phisis sesarkomene" is one of nature the Word of God who became Man. So it is said that Christ is "the one person from two persons, and one dual nature of the two inclinations." Unity of the dual nature of Christ, comes from two inclinations, the Divinity of His nature as the Word of God is none other than God himself (Jn 1:1) and His nature as a man who was born of Mary. While among his divinity and his humanity is in such a way that is not mixed with and without change.

Christ died in his nature as human beings. His humanity in such a way that does not mix with the Word of God. Therefore, his sufferings can not and will not be able to touch his deity as the Word of God is indeed overcome death. So that it can be understood Jesus' cry just before death, "Eli, Eli, Lama sabachthani".

Can be said that the Syrian Orthodox Christology formula similar to formula Christology at the Council of Chalcedon in 451, which is generally embraced by the Catholic Church, Greek Orthodox and Protestant Churches. Few differences emerged is that "The Subject" is one such, the Council of Chalcedon is called the "mia hypostasis" (one person), while the Council of Ephesus use the term "mia phisis" (one dual nature). From these elements monophysite as is often alleged Syrian Orthodox (and Coptic) can not be justified. Syrian Orthodox (and Coptic) declared they never follow the heretic Eutyches but just trying to maintain the formula of Cyril's Christology at the Council of Ephesus affirmed.

LOGOS, the Word

Logos for Jews not just a voice on the air, but a creative power and highly effective. Word is not just stating something, but implementing something.

With the Word was God created the universe (Genesis 1:2,6,9,11,14,20,24,26; Psalm 33:6,9 cf Colossians 1:16, where it is said that in Him (Jesus Christ), all things made, whether visible or invisible). This title is related to the existence of the pre-incarnate Jesus and His transcendence. "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made." (John 1:1,3,14; cf 17:8).

In the Targum, which is a popular interpretation or paraphrases of the Old Testament, Logos called Dabar in Hebrew, which in Aramaic Targums called Memra. The Memra proceeds from God, and is His Messenger in Nature and History. In Psalm 33:6 also says "by the Word He made the universe." (By Yahweh's word, the heavens Were Made. - Webster)

In the language of the Peshitta, the Logos is called Miltha. Logos, in some parts of the NT is called rhema. Rhema is a "word" in Itself Considered, while the Logos is a spoken word, which is generally associated with what is in the minds of those who spoke.

Council of Nicea in 325 was not mentioned about Jesus as the Logos or Word, but Jesus called the Son, because the council wanted to affirm that He was not created but born. Not made of that does not exist, but are born of one substance with the Father. It is also to show that His sonship is not a metaphorical or adaptive, but real.