Nestorius and His Place in the History of Christian Doctrine
140Pages, Complete and Unabridged.
These lectures delivered at the University of London in 1913 by one of the foremost church historians of Germany are a token of a renewed interest in Nestorius both as a man and as a teacher, an interest already quickened by Loofs' "Nestoriana" published in 1905, and the rediscovery of the "Treatise of Heraclides" in the closing years of the last century. The story of his life — his elevation to the bishopric of Constantinople in A.D. 428, the events leading to his deposition by a faction at Ephesus in 431, his banishment to Oasis in Egypt in 435, and his fifteen or sixteen years in exile there where he died — is told in tense and vivid words. Then follows an analysis of his Christology and a comparison of it with that of Apollinaris and especially with that of Cyril. As to his place in the history of Christian doctrine, Nestorius is declared to be orthodox according to both the Antiochian and the Western interpretation of the Chalcedonian definition, although judged by the Creed of Constantinople in 553, his Christology was unquestionably heterodox.
One element of the tragedy of Nestorius's life lay in the fact that already before the council was held in 451 whose creed he could have confessed, he had been condemned. A very careful endeavor is made to trace the origin of Nestorius's view concerning the human nature of Jesus, but fortunately no attempt is made to connect him with Athanasius. Two sentences may be quoted — the last sentence of the preface and the last sentence of the text — the meaning of which will be best understood by reference to Professor Loofs' Oberlin lecture on "What is the Truth about Jesus Christi"; both sentences concern Nestorius's Christology. "There is no other Christology in the ancient church so 'modern' as his and perhaps that of his teachers whose dogmatical works are lost." "Only by returning to the lines of the Antiochian theology, along which in Germany, e.g., I. A. Dorner and M. Kaehler went and R. Seeberg and others are now going, can we arrive at an understanding of the Johannine, which is in harmony with the New Testament and avoids theological and rational impossibilities."
–The Homiletic Review, Vol. 69
"1100711688"
These lectures delivered at the University of London in 1913 by one of the foremost church historians of Germany are a token of a renewed interest in Nestorius both as a man and as a teacher, an interest already quickened by Loofs' "Nestoriana" published in 1905, and the rediscovery of the "Treatise of Heraclides" in the closing years of the last century. The story of his life — his elevation to the bishopric of Constantinople in A.D. 428, the events leading to his deposition by a faction at Ephesus in 431, his banishment to Oasis in Egypt in 435, and his fifteen or sixteen years in exile there where he died — is told in tense and vivid words. Then follows an analysis of his Christology and a comparison of it with that of Apollinaris and especially with that of Cyril. As to his place in the history of Christian doctrine, Nestorius is declared to be orthodox according to both the Antiochian and the Western interpretation of the Chalcedonian definition, although judged by the Creed of Constantinople in 553, his Christology was unquestionably heterodox.
One element of the tragedy of Nestorius's life lay in the fact that already before the council was held in 451 whose creed he could have confessed, he had been condemned. A very careful endeavor is made to trace the origin of Nestorius's view concerning the human nature of Jesus, but fortunately no attempt is made to connect him with Athanasius. Two sentences may be quoted — the last sentence of the preface and the last sentence of the text — the meaning of which will be best understood by reference to Professor Loofs' Oberlin lecture on "What is the Truth about Jesus Christi"; both sentences concern Nestorius's Christology. "There is no other Christology in the ancient church so 'modern' as his and perhaps that of his teachers whose dogmatical works are lost." "Only by returning to the lines of the Antiochian theology, along which in Germany, e.g., I. A. Dorner and M. Kaehler went and R. Seeberg and others are now going, can we arrive at an understanding of the Johannine, which is in harmony with the New Testament and avoids theological and rational impossibilities."
–The Homiletic Review, Vol. 69
Nestorius and His Place in the History of Christian Doctrine
140Pages, Complete and Unabridged.
These lectures delivered at the University of London in 1913 by one of the foremost church historians of Germany are a token of a renewed interest in Nestorius both as a man and as a teacher, an interest already quickened by Loofs' "Nestoriana" published in 1905, and the rediscovery of the "Treatise of Heraclides" in the closing years of the last century. The story of his life — his elevation to the bishopric of Constantinople in A.D. 428, the events leading to his deposition by a faction at Ephesus in 431, his banishment to Oasis in Egypt in 435, and his fifteen or sixteen years in exile there where he died — is told in tense and vivid words. Then follows an analysis of his Christology and a comparison of it with that of Apollinaris and especially with that of Cyril. As to his place in the history of Christian doctrine, Nestorius is declared to be orthodox according to both the Antiochian and the Western interpretation of the Chalcedonian definition, although judged by the Creed of Constantinople in 553, his Christology was unquestionably heterodox.
One element of the tragedy of Nestorius's life lay in the fact that already before the council was held in 451 whose creed he could have confessed, he had been condemned. A very careful endeavor is made to trace the origin of Nestorius's view concerning the human nature of Jesus, but fortunately no attempt is made to connect him with Athanasius. Two sentences may be quoted — the last sentence of the preface and the last sentence of the text — the meaning of which will be best understood by reference to Professor Loofs' Oberlin lecture on "What is the Truth about Jesus Christi"; both sentences concern Nestorius's Christology. "There is no other Christology in the ancient church so 'modern' as his and perhaps that of his teachers whose dogmatical works are lost." "Only by returning to the lines of the Antiochian theology, along which in Germany, e.g., I. A. Dorner and M. Kaehler went and R. Seeberg and others are now going, can we arrive at an understanding of the Johannine, which is in harmony with the New Testament and avoids theological and rational impossibilities."
–The Homiletic Review, Vol. 69
These lectures delivered at the University of London in 1913 by one of the foremost church historians of Germany are a token of a renewed interest in Nestorius both as a man and as a teacher, an interest already quickened by Loofs' "Nestoriana" published in 1905, and the rediscovery of the "Treatise of Heraclides" in the closing years of the last century. The story of his life — his elevation to the bishopric of Constantinople in A.D. 428, the events leading to his deposition by a faction at Ephesus in 431, his banishment to Oasis in Egypt in 435, and his fifteen or sixteen years in exile there where he died — is told in tense and vivid words. Then follows an analysis of his Christology and a comparison of it with that of Apollinaris and especially with that of Cyril. As to his place in the history of Christian doctrine, Nestorius is declared to be orthodox according to both the Antiochian and the Western interpretation of the Chalcedonian definition, although judged by the Creed of Constantinople in 553, his Christology was unquestionably heterodox.
One element of the tragedy of Nestorius's life lay in the fact that already before the council was held in 451 whose creed he could have confessed, he had been condemned. A very careful endeavor is made to trace the origin of Nestorius's view concerning the human nature of Jesus, but fortunately no attempt is made to connect him with Athanasius. Two sentences may be quoted — the last sentence of the preface and the last sentence of the text — the meaning of which will be best understood by reference to Professor Loofs' Oberlin lecture on "What is the Truth about Jesus Christi"; both sentences concern Nestorius's Christology. "There is no other Christology in the ancient church so 'modern' as his and perhaps that of his teachers whose dogmatical works are lost." "Only by returning to the lines of the Antiochian theology, along which in Germany, e.g., I. A. Dorner and M. Kaehler went and R. Seeberg and others are now going, can we arrive at an understanding of the Johannine, which is in harmony with the New Testament and avoids theological and rational impossibilities."
–The Homiletic Review, Vol. 69
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Nestorius and His Place in the History of Christian Doctrine
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Nestorius and His Place in the History of Christian Doctrine
142
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Product Details
| ISBN-13: | 9781663551788 |
|---|---|
| Publisher: | Barnes & Noble Press |
| Publication date: | 08/16/2020 |
| Pages: | 142 |
| Product dimensions: | 6.00(w) x 9.00(h) x 0.33(d) |
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