Contention over Nestorius ' teachings, which he developed during his studies at the School of Antioch, largely revolved around his rejection of the long-used title Theotokos (" Mother of God ") for the Virgin Mary.

As different denominations of Christianity developed, differing lists of saints began as the same individual may be considered ( as an extreme ) a saint or doctor by one denomination and a heretic by another, as in the case of Nestorius.

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

" The final word of the Council of Chalcedon was signed by 452 bishops, and it condemned the doctrines of both Nestorius and Eutyches, and developed both the doctrines of Cyril and Pope Leo I as one ; it finally made the Theotokos orthodox law.

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

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.

* St. Cyril of Alexandria: The Christological Controversy ISBN 0-88141-259-7 by John Anthony McGuckin — includes a history of the Council of Ephesus and an analysis of Nestorius ' Christology.

The precise Christological teachings of Nestorius are shrouded in obscurity.

The schism rose out of a Christological dispute, the key figures in which were Cyril of Alexandria and Nestorius.

The Acoemetae took a prominent part — and always in the sense of orthodoxy — in the Christological discussions raised by Nestorius and Eutyches, and later, in the controversies of the Icons.

Eusebius of Dorylaeum was a 5th-century bishop who spoke out against heretical teachings, especially those of Nestorius and Eutyches, during the period of Christological controversy.

At Easter 429 A. D., Cyril wrote a letter to the Egyptian monks warning them of Nestorius ' views.

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.

The Pope agreed and gave Cyril his authority to serve a notice to Nestorius to recant his views within ten days or else be excommunicated.

After Nestorianism, taught by Nestorius, Archbishop of Constantinople, was rejected at the First Council of Ephesus, Eutyches, an archimandrite at Constantinople, emerged with diametrically opposite views.

* 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.

Rabbula ( or Rabbulas ) was a bishop of Edessa from 411 to August 435, noteworthy for his opposition to the views of Theodore of Mopsuestia, as well as those of Nestorius.

The council of Ephesus, however, while it condemned Nestorius by name, contented itself with condemning Theodore's creed without mentioning Theodore ; and the Nestorian party consequently fell back upon the words of Theodore, and began to circulate them in several languages as affording the best available exposition of their views ( Liberat.

His third book, On the Incarnation of the Lord, was a defense of orthodox doctrine against the views of Nestorius, and was written at the request of the Archdeacon of Rome, later Pope Leo I.

These views, though opposite of those of Nestorius, were just as unorthodox.

Nestorius, on the other hand, saw the incarnation as primarily a moral and ethical example to the faithful, to follow in the footsteps of Jesus.

Nestorius, a student of the Antiochene school of theology, taught that in the incarnation two distinct hypostases (" substances " or, as Nestorius ' critics such as John Cassian and Cyril of Alexandria employed the term, " persons ") were conjoined in Jesus Christ — one human ( the man ) and one divine ( the Word ).

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.

Nestorius was especially criticized by Cyril, Pope ( Patriarch ) of Alexandria, who argued that Nestorius ' teachings undermined the unity of Christ's divine and human natures at the Incarnation.

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

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.

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

If such a union of human and divine occurred, Nestorius believed that Christ could not truly be con-substantial with God and con-substantial with us because he would grow, mature, suffer and die ( which Nestorius argued God cannot do ) and also would possess the power of God that would separate him from being equal to humans.

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

If such a union of human and divine occurred, Nestorius believed that Christ could not truly be con-substantial with God and con-substantial with us because he would grow, mature, suffer and die ( which he said God cannot do ) and also would possess the power of God that would separate him from being equal to humans.

The Archbishop of Constantinople — Nestorius, having asserted that Mary ought not to be referred to as the " Mother of God " ( Theotokos in Greek, literally " God-bearer "), was denounced as a heretic ; in combating this assertion of Patriarch Nestorius, Eutyches declared that Christ was " a fusion of human and divine elements ", causing his own denunciation as a heretic twenty years after the First Council of Ephesus at the 451 AD Council of Chalcedon.

In his struggle against Nestorius, St. Cyril explained the union between the divine and human natures of Christ as " inward and real without any division, change, or confusion.

The conflict between the two bishops is described by historian Averil Cameron, " The issue was whether, and, if so, how, Christ had two natures ; the Monophysites held that he had only a divine nature, while Nestorius, and ' Nestorians ' after him, emphasized the human " Nestorius was an advocate of diminishing the influence of the Mother of God, or Theotokos, from the Church.

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.

Nestorius argued that Christ's human and divine natures were distinct, and was therefore against using the title Theotokos ( Mother of God ) for the Virgin Mary, instead preferring to call her Christotokos ( Mother of Christ ).

Soon afterwards, a letter was posted in Constantinople that correlated Nestorius ’ teachings with that of Paul of Samosata, an heretical figure from the previous century that had also denied or otherwise challenged the divine nature in Christ.

One such theory of how the human and divine interact in the person of Jesus was put forward by the Patriarch of Constantinople, Nestorius ( c. 386 – 451 ).

Nestorius rejected this proposition, answering that, because the human soul was based on the archetype of the Logos, only to become polluted by the Fall, Jesus was " more " human for having the Logos and not " less ".

* Second Epistle of Cyril to Nestorius

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.

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.