Nestorianism is a Christological doctrine advanced by Nestorius, Patriarch of Constantinople from 428 – 431.

However, not all churches affiliated with the Church of the East appear to have followed Nestorian Christology ; indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not follow all historically Nestorian doctrine.

Indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not fully subscribe to Nestorian doctrine, though it does reject the title Theotokos.

However, a number of churches, particularly those associated with the School of Edessa, supported Nestorius – though not necessarily his doctrine – and broke with the churches of the West.

Originally the church of Sassanid Persia, the Church of the East declared itself independent of other churches in 424 and over the next century became affiliated with Nestorianism, a Christological doctrine advanced by Nestorius, Patriarch of Constantinople from 428 to 431, which had been declared heretical in the Roman Empire.

The Church of the East was associated with the doctrine of Nestorianism, advanced by Nestorius, Patriarch of Constantinople from 428 – 431, which emphasized the disunion between the human and divine natures of Jesus.

Nestorius ' doctrine, Nestorianism, which emphasized the disunity between Christ's human and divine natures, had brought him into conflict with other church leaders, most notably Cyril, Patriarch of Alexandria.

In the following months, 17 bishops who supported Nestorius ' doctrine were removed from their sees.

In modern times the Assyrian Church of the East, a modern descendant of the historical Church of the East, reveres Nestorius as a saint, although the modern church does not subscribe to the entirety of the Nestorian doctrine as it has traditionally been understood in the West.

* Nestorianism, a Christological doctrine developed by Nestorius, Patriarch of Constantinople, condemned as heresy by the Council of Ephesus in 431

Nestorianism has come to mean dyaphysitism, in which Christ's dual natures are eternally separate, though it is doubtful whether Nestorius ever taught such a doctrine.

In the letter, Nestorius is severely censured for refusing the title Theotokos to the Virgin Mary, and Ibas accuses Cyril of Apollinarianism, and denounces the heresy of his 12 chapters, charging him with maintaining the perfect identity of the manhood and Godhead in Christ, and denying the Catholic doctrine of the union of two Natures in One Person.

He engaged to publicly anathematize Nestorius and all who thought with him on his return, and declared the identity of his doctrine with that agreed upon by John and Cyril, and that he accepted the decrees of Ephesus equally with those of Nicaea as due to the inspiration of the Holy Spirit.

Meanwhile Cyril, Bishop of Alexandria, had publicly condemned Nestorius and had written doctrines to convince the imperial court that his doctrine of the Theotokos was correct.

Maximus's zeal for the orthodox faith receives warm commendation from Leo, who exhorts him as consors apostolicae sedis to maintain the doctrine founded by St. Peter speciali magisterio in the cities of Antioch and Rome, against the erroneous teaching both of Nestorius and Eutyches, and to watch over the churches of the East generally and keep Leo informed about events.

On one occasion he visited Constantinople and there preached before Theodosius II ( who was then favorable to Nestorius ) and a great congregation a sermon in denunciation of Nestorian doctrine, of which a portion survives in the Syriac version.

Of Jacob's prose works, which are not nearly so numerous, the most interesting are his letters, which throw light upon some of the events of his time and reveal his attachment to the Monophysite doctrine which was then struggling for supremacy in the Syrian churches, and particularly at Edessa, over the opposite teaching of Nestorius.

Nestorius and his doctrine, which emphasized the distinctness between Christ's human and divine natures, were condemned at the First Council of Ephesus in 431 and the Council of Chalcedon.

The doctrine of Nestorianism is associated with Nestorius, Patriarch of Constantinople 428 – 431.

Cyril of Alexandria considered Nestorius ' doctrine to be contrary to Orthodox teaching, and encouraged measures to condemn it.

Finally Nestorius and his doctrine were condemned at the First Council of Ephesus in 431, and the finding was reiterated at the Council of Chalcedon in 451.

One of his most famous students was Nestorius, who became Patriarch of Constantinople, but for the doctrine he was preaching, ran afoul of Cyril of Alexandria.

1-3 in Bickell's edition = 62-64 in Bedjan ), in other and more important homilies ( such as Bickell 6, 8 = Bedjan 59, 61, and especially Bedjan 60 ) the doctrine is monophysite, even though Eutyches and Nestorius are equally condemned.

The papal legates refused to attend the second session at which several more orthodox bishops were deposed, including Ibas of Edessa, Irenaeus of Tyre ( a close personal friend of Nestorius ), Domnus of Antioch, and Theodoret.

Nestorius spoke of the distinct ' Jesus the man ' and ' the divine Logos ' in ways that Cyril thought were too dichotomous, widening the ontological gap between man and God in a way that some of his contemporaries believed would annihilate the person of Christ.

Quartodecimanism seems to have lingered into the 4th century, when Socrates of Constantinople recorded that some Quartodecimans were deprived of their churches by John Chrysostom and that some were harassed by Nestorius.

The proceedings of both councils were reported to the emperor who decided ultimately to depose Cyril, Memnon and Nestorius.

Nestorius and his teachings were eventually condemned as heretical at the First Council of Ephesus in 431 and the Council of Chalcedon in 451, leading to the Nestorian Schism in which churches supporting Nestorius broke with the rest of the Christian Church.

Nestorius himself always insisted that his views were orthodox, though they were deemed heretical at the First Council of Ephesus in 431, leading to the Nestorian Schism, when churches supportive of Nestorius broke away from the rest of the Christian Church.

Historical figures such as Nestorius were technically not psilanthropists because they still maintained a divine component in their Christology.

Nestorius himself had requested that the Emperor convene council, hoping to prove his orthodoxy, but in the end his teachings were condemned by the council as heresy.

Nestorius was decisively outplayed by Cyril and removed from his see, and his teachings were officially anathematized.

This precipitated the Nestorian Schism, by which churches supportive of Nestorius, especially in Persia, were severed from the rest of Christendom and became known as Nestorian Christianity, the Persian Church, or the Church of the East, whose present-day representatives are the Assyrian Church of the East, the Chaldean Syrian Church, the Ancient Church of the East, and the Chaldean Catholic Church.

Nestorius believed that no union between the human and divine were possible.

McGuckin points out that other representatives of the Antiochene tradition such as John of Antioch, Theodoret and Andrew of Samosata were able to recognize " the point of the argument for Christ's integrity " and concede the " ill-advised nature of Nestorius ' immoveability.

Nestorius and his 16 bishops were the first to arrive shortly after Easter.

McGuckin notes that the troops were not there to serve as Nestorius ' bodyguard but to support Candidian in his role as the emperor's representative.

However, McGuckin theorizes that Candidian's progressive abandonment of neutrality in favor of Nestorius may have created the perception that Candidian's troops were, in fact, there to support Nestorius.

A number of bishops, who were undecided between Nestorius and Cyril, did not want to give Cyril, as one party in the dispute, the right to chair the meeting and decide the agenda ; however, they began to take Cyril's side for various reasons.

The purpose of the condemnation was to make plain that the Imperial, Chalcedonian ( that is, recognizing the hypostatic union of Christ as two natures, one divine and one human, united in one person with neither confusion nor division ) Church was firmly opposed to all those who had either inspired or assisted Nestorius, the eponymous heresiarch of Nestorianism — the proposition that the Christ and Jesus were two separate persons loosely conjoined, somewhat akin to adoptionism, and that the Virgin Mary could not be called the Mother of God ( Gk.

Nestorius pleaded with Roman Emperor Theodosius II to call a council in which all grievances could be aired, hoping that he would be vindicated and Cyril condemned.

Before acting on the Pope's commission, Cyril convened a synod of Egyptian bishops which condemned Nestorius as well.

* Canon 1-5 condemned Nestorius and Caelestius and their followers as heretics

Nestorius sought to defend himself at the First Council of Ephesus in 431, but instead he found himself formally condemned for heresy by a majority of the bishops and subsequently removed from his see.

This is due to the fact that the Second Council of Constantinople of AD 553 confirmed the validity of the condemnation of Nestorius, refuting the impius letter of Iba that affirms that Nestorius was condemned without the due inquiry.

But while the council was in progress, John I of Antioch and the eastern bishops arrived, and were furious to hear that Nestorius had already been condemned.

Though Nestorius had been condemned by the church, including by Syrians, there remained a faction loyal to him and his teachings.

In the Bazaar, written towards the end of his life, Nestorius denies the heresy for which he was condemned and instead affirms of Christ " the same one is twofold " – an expression that some consider similar to the formulation of the Council of Chalcedon.

When John reached Ephesus a few days after the council had begun, he convened a counter-council which condemned Cyril and vindicated Nestorius.

* In 431 the Churches that accepted the teaching of the First Council of Ephesus ( which condemned the views of Nestorius ) classified as heretics those who rejected the Council's statements.

35 ), Anatolius publicly condemned the teachings not only of Eutyches, but also those of Nestorius, subscribing to the letters of Cyril against Nestorius and of Pope Leo I against Eutyches ( Leo, Epp.

Acacius advised the Byzantine emperor Zeno to issue the Henotikon edict in 482, in which Nestorius and Eutyches were condemned, the twelve chapters of Cyril of Alexandria accepted, and the Chalcedon Definition ignored.

All other symbola or mathemata were excluded ; Eutyches and Nestorius were unmistakably condemned in an anathema, while the twelve chapters of Cyril of Alexandria were accepted.

The Council condemned as heretical the Christology of Nestorius, whose reluctance to accord the Virgin Mary the title ' Theotokos ' (' God-bearer ' or ' Mother of God ') was taken as evidence that he believed two separate persons ( as opposed to two united natures ) to be present within Christ.

A controversy concerning his letter to Maris arose in the next century, in the notorious dispute about the " Three Chapters ," when the letter-was branded as heterodox ( together with the works of Theodore of Mopsuestia and Theodoret's writings in favour of Nestorius ) in the edict of Justinian, and was formally condemned in 553 by the fifth general council, which pronounced an anathema, in bold defiance of historical fact, against all who should pretend that it and the other documents impugned had been recognized as orthodox by the council of Chalcedon.

Nestorius was condemned and deposed by the First Council of Ephesus, which approved of the Second Epistle of Cyril to Nestorius ( which included a dogmatizing of " Theotokos "), and made no other dogmatic definitions.