Thus the council rejected both Nestorianism and Eutychianism, and stood upon the doctrine that Christ had two natures, each perfect in itself and each distinct from the other, yet perfectly united in one person, who was at once both God and man.
But he favoured the introduction of Nestorianism, in opposition to the orthodox creed of Byzantium.
Western Syria, on the contrary, had partaken with Alexandria in the reaction from Nestorianism which finally crystallized in the Monophysite doctrine, that spread so widely through Egypt and Western Asia towards the end of the 5th century.
Rabbula, the powerful and energetic bishop of Edessa who withstood the beginnings of Nestorianism, and who gave currency to the Peshitta text of the four Gospels, abolishing the use of the Diatessaron, is dealt with in a separate article.
The most powerful missionary of Nestorianism during the 2nd half of the 5th century was Barsauma of Nisibis, whom his opponents called " the swimmer among the reeds," i.e.
By violence, in attaching to Nestorianism nearly all the Christian communities of Persia, with the exception of Taghrith, which was always strongly Monophysite.
Another early Monophysite was Simeon of Beth Arsham, who by a series of journeys and disputations within the Persian empire did all he could to prevent the triumph of Nestorianism among the Persian Christians.
Their theological teaching is misty and perplexing; their earliest writings contain no error, and the hymns of their great St Ephrem, still sung in their services, are positively antagonistic to "Nestorianism"; their theology dating from the schism is not so satisfactory.
Those who have gone over from Nestorianism to Catholicism, seems to be the most important; there are also Syrian Catholics and Jacobites.
The union even then met with resistance from a number of bishops, who, rather than accede.to it, submitted to deposition and expulsion from their sees; and it was not until these had all died out that, as the result of stringent imperial edicts, Nestorianism may be said to have become extinct throughout the Roman empire.
As Eutychianism is the doctrine that the God-man has only one nature, so Nestorianism is the doctrine that He has two complete persons.
Un- "Nestorian") form which some historians have noted in the early centuries of Persian Nestorianism was really there from the beginning.
If they accepted the council of Ephesus in 430 and joined in the condemnation of Nestorius, it was rather because the Sassanid kings of Persia, who thirsted for the reconquest of Armenia, favoured Nestorianism, a form of doctrine current in Persia and rejected in Byzantium.
Peroz had already favored the diffusion of Nestorianism, and in 483 it was officially adopted by a synod, after which it remained the Christian Church of the Persian Empire, its head being the patriarch of SeleuciaCtesiphon.
The former was the creed of Chaldaea and the latter the creed of Egypt; Chaldaea was the home of Nestorianism, Egypt the land of Monophysitism.
Nestorianism had sprung from an exaggeration of the theology of the school of Antioch, and the schism weakened that patriarchate and its dependencies.
In the East (Council of Ephesus, 431) he was helped by the entanglement of Pelagianism with Nestorianism, just as in the West the ruin of Nestorian prospects was occasioned partly by dislike for the better known system of Pelagianism.
The attempt to solve the apparent incongruity of a perfect union of two complete and distinct natures in one person produced first Apollinarianism, which substituted the divine Logos for the human y ob's or 7rveuµa of Jesus, thereby detracting from the completeness of his humanity; and then Nestorianism, which destroyed the unity of Christ's person by affirming that the divine Logos dwelt in the man Jesus as in a temple, and that the union of the two was in respect of dignity, and furthermore that, inasmuch as the Logos could not have been born, to call Mary 9eororcos, " Godbearer," was absurd and blasphemous.
When the popular Nestorianism of the Syrians was condemned at Ephesus (431) it began to gravitate eastwards, Nisibis becoming its eventual headquarters; but Edessa and the western Syrians refused to bow to the Council of Chalcedon (45r) when it condemned Monophysitism.