Christology of the Assyrian Church

Nestorianism, a name derived from the name of Nestorius. A nickname is pinned to the East Syrian Church, the Church which calls themselves as the Assyrian Church.

Nestorius was born after 381, from a family of Persia, in Syria-Euphrates. Nestorius was a monk at the monastery of Saint Euprepius, who was ordained a priest, until he was appointed Patriarch of Constantinople (428-431) on the recommendation of the Emperor Theodosius II. Although during his life he was to fight heresy, in turn, then Nestorius also received accusations of being heretics caused by his conviction of Antiochene Christology. Nestorius was removed from the office of Patriarch, on June 21, 431, in the Council of Ephesus. In 435, he was exiled in the northern Egyptian territory.

Nestorius taught the formulas of Christology which originated in the Greek School of Antioch. Unlike the formula of the Alexandrian Christology, the Antiochene Christology accepts of the Two Natures (Physes) of Christ, which in terms of Syria called "Keyane". He also opposed the use of the term Theotokos for Mary.

One thing that becomes controversial from the Nestorian doctrine (both taught by Nestorius or his successors) is about the person of Christ. It is very difficult to conclude how the views of the Assyrian church fathers. Many errors of interpretation so that an assessment of the Assyrian Church's official view is not always appropriate. This is because it is very difficult to translate such Greek terms hypostasis, ousia, physes and forth into the Syriac language which became the language of their daily lives. The translation that later caused big problems that occur due to misunderstandings. This is evident in view of Theodore of Mopsuestia (428) based on Ariatotelian philosophy about Christology: Two persons (in here he meant hypostases) and Two Natures (physes), in voluntary union. Although Babai (d. 628), tea Catholicos of the Church of the East, That clarifies Theodore spoke of "One parsopa" of Christ, but this has become a controversy because in Quicunque Vult item 36 stated: One, altogether, not by confusion of substance (essence), but by unity of Person. This is because in practice the Syriac language translators use the word Qenuma for persons sometimes, and/or hypostases.

But if we look at the Synod of Aqaq (486) and Confessions of Ishu-yabh (585), both declared that in Christ there are: One person (parsopa), Two Natures (Keyane) in voluntary union, it can be concluded that the Assyrian Church presented the closest Christological formula to the Christology of Chalcedon. This is because they use different terms, parsopa to the Greek term: prosopon (person) and are used only for the term Qenuma hypostases. Even Calvinism would say the same thing. Official Confessions of the Assyrian Church occurred in 612, adopted a new formula, "two Natures (keyane), two Qenumeh, and one Parsopa (person) in Christ".

We can see that the formulas of Christology in the Assyrian Church was different. In the case of Two Natures (Keyane), they clearly achieved equality, but different opinions in explaining the views of hypostasis (qenuma) and / or prosopon (parsopa). But for now, views on Christology formula of Assyrian Church almost close to the view of the Council of Chalcedon (451).

READING LIST

- Alister McGrath, Christian Theology, an Introduction (Cambridge: Blackwell Publisher, 2nd. Edition, 1997)
- G. C. Berkouwer, The Person of Christ (Grand Rapids, Michigan: WM. B. Eerdmans Publishing Company, 1954)
- Henry Chadwick, History and Thaught of Early Church (London: Variorum, 1982)
- Synodicon Orientale (ed. J. B. Chabot: Paris: 1902)


NOTE:
Condolences over the earthquake (and tsunamis) in the Mentawai Islands, as well as catastrophic eruption of Mount Merapi, both in Indonesia. Hopefully you guys who have become victims, given fortitude by God.
To Mr. Marijan, caretaker of Mount Merapi, which is loyal to the end of his life keeping Merapi, may Allah accept charities, which has you give to the people around you.