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This is my message to the Jews. It follows up on my video about Christian/Muslim relations. I mention Elon Musk, Philo of Alexandria, Caligula, Suetonius, Claudius, Prescilla, Aquila, Gallio, Sosthenes, Jusitn Martyr, Trypho, Simon Bar Kokhba, Polycarp, Constantine, Athanasius of Alexandria, Caiaphas, Paul of Samosata, Photinus of Galatia, Arius, Constantius II, Gregory of Nyssa, Hank Kruse, Theodosius the Great, Ambrose of Milan, Julian the Apostate, Aphrahat the Persian Sage, Nestorius of Constantinople, Justinian the Great, John Calvin, Michael Servetus, Marian Hillar, Lelio and Fausto Sozzini, Malcolm Collins, John Locke, Andrzej Wiszowaty, Samuel Przypkowski, Isaac Newton, John Milton, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, Joseph Priestly, Benjamin Franklin, Thomas Jefferson, James Madison, John Adams, Hannah Adams, Mordecai Noah, The Apostle Paul, and more.
Mystical Theology: Introducing the Theology and Spiritual Life of the Orthodox Church
Send us a textSeries: Mystical TheologyEpisode 38: The Nestorian Perspective: Intro to Christology, Part 2, Dr. C. VeniaminIn Episode 38 of our Mystical Theology, the difference between symmetrical and asymmetrical dyophysite Christologies is described, and in the process the Christological views of Theodore of Mopsouestia (c. 350-428) and Nestorius of Constantinople (d. c. 451) are presented as a prelude to the great contribution of Cyril of Alexandria. For other themes included in this presentation, see the Timestamps below.Q&As available in The Professor's BlogRecommended background reading: Christopher Veniamin, ed., Saint Gregory Palamas: The Homilies (Dalton PA: 2022); The Orthodox Understanding of Salvation: "Theosis" in Scripture and Tradition (2016); The Transfiguration of Christ in Greek Patristic Literature (2022); and Metropolitan Hierotheos Vlachos, Empirical Dogmatics of the Orthodox Catholic Church: According to the Spoken Teaching of Father John Romanides, Vol. 1 (2012), Vol. 2 (repr. ed. 2020).Further bibliography may be found in our "Scholar's Corner" webpage.Join the Mount Thabor Academy Podcasts and help us to bring podcasts on Orthodox theology and the spiritual life to the wider community. Support the showDr. Christopher Veniamin Join The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMY (YouTube) THE MOUNT THABOR ACADEMY (Patreon) Print Books by MOUNT THABOR PUBLISHING eBooks Amazon Google Apple KoboB&NFurther Info & Bibliography The Professor's BlogFurther bibliography may be found in our Scholar's CornerContact us: info@mountthabor.com...
This video is the first in a series of commentary videos on David Bentley Hart's ( @leavesinthewind7441 ) lecture series at Cambridge entitled "The Light of Tabor : Towards a Monistic Chrisology". I mention Rowan Williams, Nestorius, Arius of Alexandria, the Ascension of Isaiah, Origen of Alexandria, Thomas Aquinas, Gregory Palamas, Karl Barth, Aristotle, Fr John Behr, Herbert McCabe, Paul of Samosata, Robert Jensen, Justin Martyr, Thomas Aquinas, Maximus the Confessor and more. DBH's Lecture 1 : https://www.youtube.com/watch?v=3irRxu7E4W4My ascension to heaven video : https://www.youtube.com/watch?v=GgB3MNK-VLM
Michael Lofton covers the Council of Ephesus and the fallout that resulted from two rival councils in the city of Ephesus who fought over the position of Nestorius bishop of Constantinople.
In this episode I interview Dr. Gabriel Reynolds. He has a PhD from Yale and is a Professor of Theology at the University of Notre Dame. We discuss the religious setting of 6th and 7th century Arabia, how that might have influenced Mohammad, interactions between Christians and Muslims, and where the Quran's specific views on Jesus came from. We mention Ahmad Al-Jallad, Bishop Jacob of Serugh, Beryllus of Bostra, Paul of Samosata, Aphrahat the Persian Sage, David Bertaina, Sidney H. Griffith, Jack Tannous, al-Harith ibn Jabalah, John Philoponus, Nestorius, Ephraim the Syrian, Dr. Khalil Andani ( @KhalilAndani ), and more.
Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.) Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father. In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory. Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause. In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.
Dr. Beau Branson is a professor of philosophy at Brescia University. We discuss monarchical trinitarians and the theology of Gregory of Nyssa. We also discuss the recent book "One God, Three Persons, Four Views" book. We mention Luke Thompson ( @WhiteStoneName ), Hank Kruse, Athanasius of Alexandria, Arius of Alexandria, Julian the Apostate, Gregory of Nyssa, Basil the Great, Gregory of Nazianzus, Scott Williams, Eunomius, Gregory Thermaturgos, Origen of Alexandria, Tertullian of Carthage, Rowan Williams, David Bentley Hart, Irenaeus of Lyon, Marcellus of Ancyra, Photinus of Galatia, Nestorius, Aristotle, John of Damascus, William Lane Craig, Michel René Barnes, Fr John Behr, Richard Swinburne, Dale Tuggy, Michael Servetus, Bart Ehrman, and more.
Patrick Madrid looks into this classic Catholic-Protestant debate over whether Mary is really the Mother of God. And spoiler alert: she totally is. Let's get into it: The Twitter Wars: Catholic vs. Protestant Patrick caught wind of a Catholic account on X/Twitter duking it out with Protestants about Mary. The claim? Mary isn't the Mother of God because God existed before her. But that argument? It misses the point by a mile. Theotokos: Fancy Greek Word, Big Meaning Here's the deal: the term Theotokos (from way back in the Council of Ephesus, 431 A.D.) literally means "God-bearer." It's not just some poetic title. It means Mary bore Jesus, who is fully God and fully man, in her womb. Not "God's incubator," not "divine rental space": she's his MOM. That's the whole point. But How Can Mary Be God's Mom? Here's where some people get stuck: Protestant argument: “Mary's a creature! She can't be the Mother of God because God existed before her.” Catholic truth: Mary didn't give Jesus his divine nature (obviously: she's not divine herself). But she did give birth to a person, and that person is Jesus Christ, who is fully God. So, she's the Mother of God, not because she created God, but because God entered the world through her. Nestorius and His Bad Ideas Back in the day, this guy Nestorius stirred up confusion by claiming Jesus was basically two separate persons: one human, one divine. Wrong. Jesus is one divine person with both a human nature and a divine nature. The Church, through St. Cyril and others, shut down Nestorius's ideas at the Council of Ephesus, making it super clear: the baby Mary gave birth to was God himself. "You Don't Give Birth to a Nature." Patrick made it clear. You give birth to a person, not a nature. Like, when your mom had you, she didn't birth your "human nature": she gave birth to you. Same with Mary. She didn't just give birth to Jesus' human side; she gave birth to Jesus, the person, who happens to be God. Why Does It Matter? This isn't just theological nitpicking. If you get Mary wrong, you probably get Jesus wrong. Getting Jesus wrong messes with the whole incarnation, salvation, and everything else. That's why the Church keeps hammering this home: every generation needs to hear it. Council of Ephesus: Let's Get Serious The council declared: If you don't confess that Mary is the Mother of God (because she bore God-made-flesh), you're in heresy. Why? Because denying Mary's role messes with the whole reality of Jesus being God and man in one person. So yeah, Mary is the Mother of God. Not because she's part of the Trinity or existed before God, but because the child she bore is God in the flesh. Case closed.
The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549 (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.) THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).] The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530 The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543 THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.
Today we're diving into the story of one of the most influential cities in early Christianity—Antioch. A bustling hub of culture, trade, and power, earning the title "Rome of the East." But it wasn't just a political giant—by the 1st century AD, Antioch became a crucial center for the spread of Christianity, the very place where believers were first called "Christians" and where Paul and Barnabas set out on their groundbreaking missionary journeys. Plus, we'll explore the Antiochene School's lasting legacy on biblical interpretation and theology. Title: Antioch - the Rome of the East Date: 4th century BC - 7th century AD Place: Antioch Key Figures and Events: Christological Debates, Nestorius, Theodore of Mopsuestia Documents of Significance: Letters of Ignatius, Canon 6 of Nicea. Contact: churchhistoryandtheology@proton.me Want to Support the Show? If you'd like to help cover hosting costs, development, and general support of the show, you can do so here: https://www.buymeacoffee.com/churchhistory License: Church History and Theology is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. For full license details, please visit https://creativecommons.org/licenses/by-nc/4.0/ Under this license, you are free to download, copy, share, remix, and translate episodes. You must credit Church History and Theology, link to the license, and indicate if changes were made. These materials may not be used for commercial purposes.
Today we're diving into the story of one of the most influential cities in early Christianity—Antioch. A bustling hub of culture, trade, and power, earning the title "Rome of the East." But it wasn't just a political giant—by the 1st century AD, Antioch became a crucial center for the spread of Christianity, the very place where believers were first called "Christians" and where Paul and Barnabas set out on their groundbreaking missionary journeys. Plus, we'll explore the Antiochene School's lasting legacy on biblical interpretation and theology. Title: Antioch - the Rome of the East Date: 4th century BC - 7th century AD Place: Antioch Key Figures and Events: Christological Debates, Nestorius, Theodore of Mopsuestia Documents of Significance: Letters of Ignatius, Canon 6 of Nicea. Contact: churchhistoryandtheology@proton.me Want to Support the Show? If you'd like to help cover hosting costs, development, and general support of the show, you can do so here: https://www.buymeacoffee.com/churchhistory License: Church History and Theology is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. For full license details, please visit https://creativecommons.org/licenses/by-nc/4.0/ Under this license, you are free to download, copy, share, remix, and translate episodes. You must credit Church History and Theology, link to the license, and indicate if changes were made. These materials may not be used for commercial purposes.
Two good friends join me again after a long hiatus to begin a new series Qai suggested on the refutation of Oriental so-called Orthodoxy. This series will deal with Monophysite and Nestorian errors as well as defending the Orthodox position. Next live event here: https://www.toplobsta.com/pages/brohemian-grove Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.
Dr. Jenkins continues his study of the Council of Chalcedon, looking at how the fathers of the council labored to address both Nestorius and Eutyches all the while staying true to St. Cyril's single subject (but dual nature) Christology. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Dr. Jenkins new website with the Atheism course: luxchristi.co/ (note, not .com)
Dr. Jenkins explores how St. Cyril of Alexandria reconciled with John of Antioch and mend the schism brought about in the Church over the condemnation of Nestorius.
Full Text of ReadingsMonday of the Eighteenth Week in Ordinary Time Lectionary: 407The Saint of the day is Dedication of Saint Mary Major BasilicaThe Story of the Dedication of Saint Mary Major Basilica First raised at the order of Pope Liberius in the mid-fourth century, the Liberian basilica was rebuilt by Pope Sixtus III shortly after the Council of Ephesus affirmed Mary's title as Mother of God in 431. Rededicated at that time to the Mother of God, St. Mary Major is the largest church in the world honoring God through Mary. Standing atop one of Rome's seven hills, the Esquiline, it has survived many restorations without losing its character as an early Roman basilica. Its interior retains three naves divided by colonnades in the style of Constantine's era. Fifth-century mosaics on its walls testify to its antiquity. St. Mary Major is one of the four Roman basilicas known as patriarchal churches in memory of the first centers of the Church. St. John Lateran represents Rome, the See of Peter; St. Paul Outside the Walls, the See of Alexandria, allegedly the see presided over by Mark; St. Peter's, the See of Constantinople; and St. Mary's, the See of Antioch, where Mary is supposed to have spent most of her later life. One legend, unreported before the year 1000, gives another name to this feast: Our Lady of the Snows. According to that story, a wealthy Roman couple pledged their fortune to the Mother of God. In affirmation, she produced a miraculous summer snowfall and told them to build a church on the site. The legend was long celebrated by releasing a shower of white rose petals from the basilica's dome every August 5. Reflection Theological debate over Christ's nature as God and man reached fever pitch in Constantinople in the early fifth century. The chaplain of Bishop Nestorius began preaching against the title Theotokos, “Mother of God,” insisting that the Virgin was mother only of the human Jesus. Nestorius agreed, decreeing that Mary would henceforth be named “Mother of Christ” in his see. The people of Constantinople virtually revolted against their bishop's refutation of a cherished belief. When the Council of Ephesus refuted Nestorius, believers took to the streets, enthusiastically chanting, “Theotokos! Theotokos!” Saint of the Day, Copyright Franciscan Media
The conflict between St. Cyril and Nestorius culminates in the Council of Ephesus that not only vindicated St. Cyril's single-subject Christology, but canonized his second letter to Nestorius as a standard for understanding the Creed, and which letter became the basis for the definition of Chalcedon...but that's for a few weeks from now. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Doxamoot 2024: https://tinyurl.com/Doxamoot24 Dr. Jenkins new website with Atheism course: luxchristi.co (note, not .com).
Dr. Jenkins continues looking at the history of the Council of Ephesus, and how both St. Cyril and Nestorius had cause for both optimism and alarm as the council approached. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Doxamoot 2024: https://tinyurl.com/Doxamoot24 Dr. Jenkins' new website with Atheism course: luxchristi.co (note, not .com).
Continuing our study of the Nestorian controversy, Dr. Jenkins looks at the expansion of the dispute and the issues the propelled it out of Constantinople and across the Mediterranean to Rome and Alexandria. We shall also see St. Cyril's first entrances into the controversy and his keen focus on the issues involved. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Doxamoot 2024: https://tinyurl.com/Doxamoot24 Dr. Jenkins new website with Atheism course: luxchristi.co (note, not .com).
Having looked at the heretical Christology of Nestorius, this week Dr. Jenkins wades into the deep but wonderful waters of St. Cyril's doctrine of the Incarnation, looking at why St. Cyril believed that our salvation was at stake in the questions dividing him from Nestorius.
The pendulum swings one more time as Eutyches overreacts against Nestorius, and emphasizes the union of the two natures in Christ, to the point of blurring the distinction between them. In this conception of the Person of Christ, the divine nature so overwhelms the human nature that Jesus' humanity is absorbed and cancelled out like a drop of oil in the ocean. This solution corrected Nestorius' separation of the two natures, but it went too far and compromised the integrity of his human nature and, even more than Apollinarius before him, described a Jesus who was not really fully human. Links To listen to Mike Aquilina's episode 46 on Cyril of Alexandria: https://www.catholicculture.org/commentary/46cyril-alexandria-fifth-century-man-from-uncle/ To listen to Mike Aquilina's episode 48 on Leo the Great: https://www.catholicculture.org/commentary/48leo-great-who-roared-with-voice-peter/ To listen to Mike Aquilina's episode 2.5 on The Council of Chalcedon: https://www.catholicculture.org/commentary/25-chalcedon-firm-foundation-for-doctrine-christ/ To read the Tome of Leo (Letter to Flavian): https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2133&repos=8&subrepos=0&searchid=2409252 To listen to the audiobook of the Tome of Leo: https://www.catholicculture.org/commentary/st-leo-great-tome-leo/ To read Cyril of Alexandria's On the Unity of Christ: https://www.tertullian.org/fathers/cyril_christ_is_one_01_text.htm For more on the christological controversies in context, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter: https://www.catholicculture.org/newsletters/ DONATE at: http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church: https://www.youtube.com/@TheOriginalChurch Join the conversation in the Original Church Community on Locals: https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage: http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed: https://www.ccwatershed.org/
What did Nestorius teach that struck St. Cyril of Alexandria as heresy? This episode Dr. Jenkins tackles the theology of Nestorius, archbishop of Constantinople, and how it was he came to the conclusions he did.
Full Text of ReadingsThursday of the Twelfth Week in Ordinary Time Lectionary: 374The Saint of the day is Saint Cyril of AlexandriaSaint Cyril of Alexandria's Story Saints are not born with halos around their heads. Cyril, recognized as a great teacher of the Church, began his career as archbishop of Alexandria, Egypt, with impulsive, often violent, actions. He pillaged and closed the churches of the Novatian heretics—who required those who denied the faith to be re-baptized—participated in the deposing of Saint John Chrysostom, and confiscated Jewish property, expelling the Jews from Alexandria in retaliation for their attacks on Christians. Cyril's importance for theology and Church history lies in his championing the cause of orthodoxy against the heresy of Nestorius, who taught that in Christ there were two persons, one human and one divine. The controversy centered around the two natures in Christ. Nestorius would not agree to the title “God-bearer” for Mary. He preferred “Christ-bearer,” saying there are two distinct persons in Christ—divine and human—joined only by a moral union. He said Mary was not the mother of God but only of the man Christ, whose humanity was only a temple of God. Nestorianism implied that the humanity of Christ was a mere disguise. Presiding as the pope's representative at the Council of Ephesus in 431, Cyril condemned Nestorianism and proclaimed Mary truly the “God-bearer”—the mother of the one Person who is truly God and truly human. In the confusion that followed, Cyril was deposed and imprisoned for three months, after which he was welcomed back to Alexandria. Besides needing to soften some of his opposition to those who had sided with Nestorius, Cyril had difficulties with some of his own allies, who thought he had gone too far, sacrificing not only language but orthodoxy. Until his death, his policy of moderation kept his extreme partisans under control. On his deathbed, despite pressure, he refused to condemn the teacher of Nestorius. Reflection Lives of the saints are valuable not only for the virtue they reveal but also for the less admirable qualities that also appear. Holiness is a gift of God to us as human beings. Life is a process. We respond to God's gift, but sometimes with a lot of zigzagging. If Cyril had been more patient and diplomatic, the Nestorian church might not have risen and maintained power so long. But even saints must grow out of immaturity, narrowness, and selfishness. It is because they—and we—do grow, that we are truly saints, persons who live the life of God. Saint of the Day, Copyright Franciscan Media
Constantinople seemed always an event, either coming, happening, or going. In the years before the Council of Ephesus (431) the city, reeling still from the deposition and exile of St. John Chrysostom, now faced a new challenge with the arrival of an Archbishop, Nestorius, at odds with the life and thought of the most influential elements of the city. This episode we get into the details.
Constantinople seemed always an event, either coming, happening, or going. In the years before the Council of Ephesus (431) the city, reeling still from the deposition and exile of St. John Chrysostom, now faced a new challenge with the arrival of an Archbishop, Nestorius, at odds with the life and thought of the most influential elements of the city. This episode we get into the details.
Thursday of the 12th Week in Ordinary Time Optional Memorial of St. Cyril of Alexandria, 378-444; began his career as archbishop of Alexandria with impulsive--often violent--actions; but he championed the cause of orthodoxy against the heresy of Nestorius, who taught that in Christ there were two persons, one human and one divine; at the Council of Ephesus in 431, Cyril condemned Nestorianism and proclaimed Mary truly the “God-bearer”—the mother of the one Person who is truly God and truly human Office of Readings and Morning Prayer for 6/27/24 Gospel: Matthew 7:21-29
The pendulum swings again as Nestorius overreacts against Apollinarius, and emphasizes the distinction between the two natures in Christ, to the point of describing a radical separation of natures. It was as if Nestorius was saying that Christ is not one Person, but two - a divine Person and a human Person, united only as long as the human will submits to the divine will. This solution corrected Apollinarius' diminished human nature, but it divided the life and actions of Christ into two, even to the point of claiming that Mary was not the Mother of his divine nature. Links To listen to Mike Aquilina's episode 45 on John Cassian: https://www.catholicculture.org/commentary/045john-cassian-monk-on-move-solitary-in-city/ To listen to Mike Aquilina's episode 46 on Cyril of Alexandria: https://www.catholicculture.org/commentary/46cyril-alexandria-fifth-century-man-from-uncle/ To listen to Mike Aquilina's episode 2.4 on The Council of Ephesus: https://www.catholicculture.org/commentary/24-ephesus-mother-all-controversies/ To read John Casein's On the Incarnation of the Lord Against Nestorius: https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2097&repos=8&subrepos=0&searchid=2405100 To read Cyril of Alexandria's On the Unity of Christ: https://www.tertullian.org/fathers/cyril_christ_is_one_01_text.htm For more on the christological controversies in context, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter: https://www.catholicculture.org/newsletters/ DONATE at: http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church: https://www.youtube.com/@TheOriginalChurch Join the conversation in the Original Church Community on Locals: https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage: http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed: https://www.ccwatershed.org/
Two conflicting sets of assumptions faced off in the Nestorian controversy, and Dr. Jenkins addresses these as we move closer to the confrontation between St. Cyril of Alexandria and Nestorius of Constantinople.
Two conflicting sets of assumptions faced off in the Nestorian controversy, and Dr. Jenkins addresses these as we move closer to the confrontation between St. Cyril of Alexandria and Nestorius of Constantinople.
I mention Aphrahat the Persian Sage, the Apostle Paul, Constantine the Great, King Sharpur II, Yazdegerd I, Nestorius of Constantinople, Bishop Mar Mari Immanuel, Mohammad, Genghis Kahn, Tamerlane, Aristotle, Plato, the Ming Dynasty, Doubting Thomas, Patrick Bets-David, Jacob Faturechi ( @faturechi ), James McGrath, the Mandaeans, Mar Awa III, Bishop Barron, Robert Shlimon, Andrew Tate, Jake Brancatella the Muslim Metaphysician ( @TheMuslimMetaphysician ), Daniel Haqiqatjou, @ReasonandTheology , Trent Horn, Elon Musk, Michael Servetus, John Calvin, Marian Hillar, Fausto Sozzini, Lelio Sozzini, Socinianism, John Locke, Benedict Spinoza, Pierre Bayle, Voltaire, David Hume, James Madison, Thomas Jefferson, John Adams, Justinian, Theodosius the Great, Khalil Andani, Shabir Ally, Robert Spencer, Paul Vanderklay ( @PaulVanderKlay ), Tim Keller, Ayaan Hirsi Ali, ( @triggerpod ), Tom Holland, Louis Perry, ( @maidenmothermatriarch ), Aphrahat the Persian Sage - https://www.youtube.com/watch?v=1mH3BDSMIbg PBD ( @PBDPodcast ) religious roundtable - https://www.youtube.com/watch?v=VzjoHtYN05k Jake on Transfigured - https://www.youtube.com/watch?v=11wxT_FYRbs Jake on Mar Mari - https://www.youtube.com/watch?v=KHH-tP-RmXc&t=127s Tim Keller on secularism - https://www.youtube.com/watch?v=2n7BDf9KK-s&t=328s Ayaan Hirsi Ali - https://www.youtube.com/watch?v=b4VJofC_PFA&t=443s
"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion) Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.
"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion) Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.
This episode Dr. Jenkins begins looking at the era of the great Christological debates which will dominate the mind of the Church for the next few centuries, and begins by looking again at the thought of Origen of Alexandria. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Doxamoot 2024: https://tinyurl.com/Doxamoot24
This episode Dr. Jenkins begins looking at the era of the great Christological debates which will dominate the mind of the Church for the next few centuries, and begins by looking again at the thought of Origen of Alexandria. Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation Doxamoot 2024: https://tinyurl.com/Doxamoot24
Apologies for any degradation of the sound quality. This was recorded while we were traveling, and the room setup was not ideal, so if sounds like I'm in a cave, you know why ;) This episode we head over to the continent to kick off the Tang dynasty. The Tang dynasty was extremely influential on Yamato and later Japan, as well as the rest of East Asia. And so we'll take a look at how it got its start and how it expanded along the silk road, while at the same time talking about the literally cutthroat politics of the period. Especially in the royal house. Nobody fights like family. For more information, check out the podcast webpage: https://sengokudaimyo.com/podcast/episode-104 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan. My name is Joshua, and this is episode 104: A Bloody Start to a Golden Age It was early in the morning on the fourth day of the sixth month of the ninth year of Wu De. Brothers Li Jiancheng, Crown Prince, and his younger brother, Li Yuanji, were more than a bit annoyed--Their brother had apparently slandered them to their father, the Emperor, claiming that they had had illicit relationships with his concubines. Although the accusations were false, they still had to come to the palace to clear their names. So they left the crown prince's residence at the Eastern Palace and were traveling on horseback with a retinue of men through the private, forested royal park north of the city towards the Xuanwu Gate—the northern gate to the palace and to the great city of Chang'an. As they approached Linhu Hall, they noticed something was afoot: there were soldiers in the park, headed their way. It was immediately apparent that the accusations had been a ruse, and their brother meant for more than just to tarnish their honor. As they fled eastward, back towards the Eastern palace, their brother, Li Shimin, came galloping towards them and called out to them. Li Yuanji tried to draw his bow, but couldn't get to it in time, and Li Shimin shot and killed Li Jiancheng, their older brother and the crown prince. Li Yuanji himself fell from his horse as he dodged arrows from the attacking troops, but Li Shimin also became entangled in the brush of the park and had to dismount. Li Yuanji ran up to his brother and tried to strangle him with his bow string, but soon he was chased off by reinforcements. Li Yuanji fled on foot to Wude Hall, where he was finally caught and struck down with arrows. Li Shimin's forces struck off the heads of the two murdered princes, and took them to the Xuanwu gate, where opposing forces were still fighting. Seeing the heads of the two princes, it was clear that Li Shimin's ambush was victorious, and the princes' forces quickly dispersed. Three days later, the victorious Li Shimin was instated as the new crown prince. Two months later, his father, Li Yuan, known to history as emperor Tang Gaozu, abdicated in favor of his son, who came to power as Emperor Taizong. This was the start of the Zhenguan era, which would come to be seen as a golden age in the history of the various Chinese empires. --------------- Alright, so as may be apparent, we are deviating a bit from our discussion of Yamato to look at some of the events on the continent. This is because the rise of the Tang dynasty would have an incredible impact on the Japanese archipelago. For one, it was the alliance between the Tang and Silla that would eventually mean the removal of Yamato and its allies from the Korean peninsula. In addition, however, the Tang dynasty's access to the silk road and its grandiose government would become an exemplar for Yamato and many other polities who wished to demonstrate their political and cultural sophistication. Many of the laws and even court dress would mimic that of the Tang court—with a local flare, of course. In addition, the Tang dynasty brought a relative stability to the continent that would last for over two hundred years. Of course, none of that was known at the outset, and like many previous kingdoms, the Tang dynasty was born out of bloodshed. We've mentioned several times how the Sui Dynasty was growing increasingly unpopular in the late 6th and early 7th centuries. Wars continued to cost money and lives, as did the giant public works projects of the periods - though the Grand Canal would be one of the greatest constructions of any age, uniting the Yangzi and Yellow River basins in myriad ways, powering the regions' economies for centuries to come. Into this Sui period came a man of the Li family named Yuan. We mentioned him back in episode 102, but I figured he could do with a little more backstory. Li Yuan's family originated in the frontier regions. Official biographies had connected him to the founder of the Western Liang dynasty, and his family had served in various roles as the different northern kingdoms rose and fell. The Li family had been providing military service since the time of Yuan's great-grandfather, and Li Yuan himself had been serving since the early 600s. He was made a general and placed in charge of the Dongguang pass in the Taihang mountains. There, he largely stayed out of the limelight. At one point, he was summoned to the palace and rather than going he feigned illness, instead. You see, around this time there was a prophecy flying around that someone with the surname of Li would try to take the throne from Sui Emperor, Emperor Yang, so it may have been in Li Yuan's best interest to avoid the court and anything that could draw Emperor Yang's suspicions. He continued to do everything in his power to make himself seem unthreatening, even as rebellions were breaking out across the Empire. In 614, the Sui army was defeated by Goguryeo, and the Sui court was plagued by numerous uprisings. Li Yuan may have sat it out if it weren't for his son, Li Shimin. Like many youthful individuals, Li Shimin was less than invested in the current administration. He and several of his close acquaintances began to scheme behind his father's back, with plans to join the other uprisings and hope to take a piece of the pie. Eventually, they blackmailed Li Yuan into marching on the capital of Daxingcheng in 617, threatening to expose several illicit relationships from his time at the court—relationships that would have surely put him at odds with the Emperor. At the same time, Emperor Yang had fled to the southern capital along the banks of the Yangzi River, but his son and heir, Yang You, was still in the capital. Li Yuan marched on imperial city of Daxingcheng, near the ancient capital of Chang'an, claiming that he was coming to protect the young heir. Taking control of the capital city put Li Yuan at odds with imperial forces, who did not necessarily accept Li Yuan's altruistic claims. Li Yuan and his sons, including Li Shimin and Li Jiangcheng, were drawn into fighting. Even Li Yuan's daughter, Pingyang, the wife of general Chai Shao, contributed to the war effort. She personally raised an army and led it into battle, becoming the first female general of what would be known as the Tang dynasty. In 618, Emperor Yang of Sui was assassinated by another general, Yuwen Huaji, and the throne passed to his son, Yang You, known as Emperor Gong of Sui. However, Li Yuan pressured the newly made Emperor Gong to yield the throne to him. Since Li Yuan had inherited the title “Duke of Tang” from his paternal line, he used that as the name of his new dynasty, and became known as Tang Gaozu—the High Founder of Tang. It wasn't enough to simply take the throne, though. There were still many other warlords looking to take his place. After all, unification had only come about some thirty or forty years prior. Up to that point, there had been numerous, often competing kingdoms, especially in the north. It was quite possible that the Sui dynasty was just a fluke, and most people no doubt expected the empire to fall once more into chaos. Still, although he definitely had to back it up with military might, often led by his sons and close confidants, Li Yuan went about the process of enacting his sovereignty. This included various state rituals, as well as a reform of the administration. For one thing, they renamed the capital. Daxingcheng had been built nearby the ancient capital of Chang'an, and so they renamed Daxingcheng to the ancient name of Chang'an. In addition, he sought out various supernatural portents. He also enjoyed the support of various Daoists, who believed that the founder of Daoism, Laozi, was from the Li family. There was a belief at the time that a messianic ruler from the Li family would bring about the Daoist millennium. And to better understand that, it may be useful to understand a little bit about Daoism. Daoism, first and foremost, is one of the more well known religions to come out of China, and often is found side by side what would seem to be its polar opposite, Confucianism. However, the two have more in common than one might at first assume. The believed founder of Daoism is known as Laozi, though some later sources, including the Qin dynasty “Records of the Grand Historian”, by Sima Chen, would claim for him the name Li Er. Laozi was said to have been a scholar who abandoned the world, and as he was leaving the empire for parts unknown, an astute guard recognized him and requested that before he left that he write down his accumulated wisdom before he would let the old sage leave. That became the work known as the Dao De Jing, or the Classic of the Way and Virtue. The opening of the Dao De Jing is rather famous: Dao ke Dao, feichang Dao. Or, according to one translation: The Dao that can be known is not the eternal Dao. However, no English translation truly does the original justice. Traditionally, Laozi is said to have been a contemporary of Confucius, and some of the earliest writings on him, in the Warring States period writings of Zhuangzi, often show Confucius in awe of Laozi. That said, most tend to agree that Laozi himself likely never existed, and that the Dao De Jing was assembled over the years from various poems and sayings that fit with the general theme of formlessness and a general concept of following the Way, a rather ill defined concept of natural order, one which humans are constantly pushing against, often to our detriment. Truth is that both Confucius and Laozi—or whomever compiled the Dao De Jing—wrote about a thing called the “Dao” or “Way”. Confucius was often talking about the “Way of Heaven”, describing an ordered universe where balance was kept by everyone remaining in their proper place, creating a series of rules around strict, hierarchical relationships, such as those between a father and son, or the ruler and subject. According to Confucian thought, as long as things on Earth were properly ordered, that order would be reflected in the Heavens, and all of creation would be ordered as well. In Daoism, it is much less about attempting to order the universe, but rather about giving in to your natural place in the universe. This is a much simplified version of both religions, but in general, where Confucianism tended to see serving at court as a virtue, Daoism tended to reject official life. For many court officials, they would embrace Confucian ideals in their official lives, but often seek out Daoist pleasures in their free time. Religious Daoism, where it became more than simply a philosophical ideal, appears to have coalesced around the Han dynasty. There are Daoist temples, though in this instance it is often intertwined with many other Sinitic philosophies and beliefs. Thus things like the Queen Mother of the West and the Peaches of Immortality could be included in Daoist practice. Things like the Yijing, the Book of Changes, and various divination methods could also be included. In many cases, “Daoist” seems to be used less to refer to a strict adherent to the philosophy of the supposed Laozi, and more as a general catchall for various folk beliefs. Thus many people see the images of the Queen Mother of the West on Han Dynasty mirrors imported to Japan as evidence of a Daoist influence on the archipelago, while others note the lack of the further panoply of religious accoutrements that we would expect if it was truly a “Daoist” influence, and not just a few folk beliefs that made their way across the straits. However, by the time that Li Yuan was coming to the throne there was a thriving Daoist community in the Sui and burgeoning Tang dynasties, and if they believed that Li Yuan was an incarnation of Laozi—or at least a messianic descendant—who was he to dissuade them of such a notion? Li Yuan reached back into the past in other ways as well. For one, he would reinstitute the Northern Wei “equal-field” system of state granted land, along with a system of prefectures and districts to help administer it. This was largely an effort to help fill up the coffers, which had been emptied by the Sui and constant warfare, while also emphasizing state ownership of land, with individuals being mere tenants. It also helped bring back into cultivation lands that had long lain fallow, often due to the constant fighting of the previous centuries. In 621, Li Yuan ordered the minting of new copper coins to help stabilize the currency. Later Sui currency had been devalued by numerous forgeries as well as official debasement—mixing in less valuable metals to make the coins, while attempting to maintain the same denominations as before. These new coins were meant to restore faith in the currency, but shortages would continue to plague the dynasty throughout its history, leading to the use of cloth as a common medium of exchange and tax payment, something that was also common on the archipelago, along with other goods, in lieu of rice or money. By 624, Li Yuan also announced a new legal code based on the old Han era code, although this was quickly expanded, since the needs of the code from the 3rd century Now initially, for all of their claims to the entire geographic area of the Sui dynasty, the newly established Tang dynasty really only had effective control over a small are of Guanzhou—the area around Chang'an itself. Li Yuan hadn't been the only one to rise up, and just because he had declared himself the new emperor didn't mean that the other warlords were just giving up. It wasn't like they had reached the end of a football match and everyone was now just going to go home. And so he and his sons found themselves campaigning for at least the next five years, and that was against the active threats. Plenty of local elites, especially along the Yellow River basin, simply opted to hole up in their fortified settlements. After all, they had no guarantees that this new Tang dynasty would last longer than any of the others in the past several centuries. Often these local elites came under nominal vassalage of the Tang—and probably any other warlord that showed up—but in reality, based on how we see the Tang administration at work, it seems they were primarily left to their own devices, at least early on. After all, Li Yuan and his sons had plenty of active threats to worry about. And it was definitely his sons who bore the brunt of the work. Li Jiancheng, the eldest son, who would eventually be named Crown Prince, and Li Shimin each took charge of various troops against the threats to the new Tang empire. And they were, for the most part, successful. They eventually brought a majority of the former Sui territory under their control, such that by 623 internal resistance had begun to wane, and by 624 the situation was largely under control. At least internally. To the north and west there was another threat: The khaganate of the Göktürks. Now for many people, if you hear “Turks” you might immediately think of the Ottomans in the region of modern Turkiye. However, that is not where the Turkish people originated from. In fact, the first mention of Turkic people appears to be out of the Altai mountains, in modern Mongolia, from around 545. They appear to have been a nomadic group, as were many of the people of the steppes of central Eurasia. By 551, only a short time after they were first documented by outside groups, they had established the Göktürk, or Celestial Turk, Khaganate, based in the Mongolian plateau. From there they expanded in the 6th century, at one point spanning from the Byzantine and Sassanid Persian empires in the west all the way to the kingdoms and empires of the Yellow River basin in the east. Many of the ethnic Han kingdoms that clashed with the Göktürks instituted practices of basically paying them off to prevent raids and invasions of their territory. Shortly after the founding of the Sui dynasty, the Turkic Khaganate split in two, after the death of the khagan, and so the Sui and Tang were actually dealing with what we know as the Eastern Turkic Khaganate. They were known to the ethnic Han people as the Thuk-kyat people, a term that today is often transcribed as Tujue, due to the shift in Sinic pronunciation over time. “Tujue” is often how you'll see it rendered in sources referencing Chinese documents. The Eastern Turkic Khaganate remained an issue for the Sui and Tang dynasties. Initially, when the uprisings against the Sui began, the Göktürks actually pulled back for a bit, hoping to allow the internal conflicts to weaken their eastern neighbors, but as they saw the direction things were taking, with the Tang dynasty solidifying their power, they began to launch invasions and harass the border, forcing the Tang dynasty to send troops. Initially Li Yuan attempted to by off the Eastern Turks, as previous dynasties had done, but while they were happy to take his money, the invasions did not stop. Eventually, things got so bad—and the internal conflicts were in a stable enough state—that Li Yuan, decided to send a force against them. A fairly straightforward decision, supposedly, except, well… Throughout all of this conflict, Li Jiancheng and Li Shimin had been building up their own influence. Li Jiancheng, as the eldest son of Li Yuan, was the Crown Prince, but Li Shimin had built up his own power and influence, to the point that Li Jiancheng and his other brother, Li Yuanji, were starting to look at how they could take care of him before he got so powerful and popular that Li Yuan was tempted to make him Crown Prince instead of Jiancheng. At one point, Li Yuanji proposed inviting Li Shimin over and just having him killed, but Li Jiancheng balked at such direct and obvious fratricide. Instead, Li Jiancheng reportedly pushed his younger brother into positions that would possibly get him killed, but Li Shimin continued to succeed, thwarting his brother's plans and growing his own fame and power in the process. Finally, Li Jiancheng decided to take a different approach, and he suggested to his father that the army to defend the empire against the Turks should be led by none other than Li Yuanji. This would mean moving a large portion of the army out from under Li Shimin's command to his brother, Li Yuanji, who would also accrue much of the fame and respect if he proved successful. This was a huge blow to Li Shimin, who had heard rumors that his brothers were out to get him. Before setting out on such a campaign, it would have been expected that Li Shimin and his other brothers turn out to wish Li Yuanji success in his campaign. That would have put Li Shimin in an extremely vulnerable position, where he could be arrested or even killed, without the usual protection of his own forces. And so Li Shimin decided to be proactive. Before the campaign could set out, Li Shimin submitted accusations against Li Jiancheng and Li Yuanji that they were having illicit relations with the concubines of their father, the emperor. This got Li Yuan's attention, and he called both of his sons back to the palace to investigate what was going on. This is what led to that fateful incident known as the Xuanwu Gate Incident. Unbeknownst to Li Yuan or his other sons, Li Shimin had forces loyal to him take over the Xuanwu gate the night before Li Jiancheng and Li Yuanji were to have their audience. Ideally, at least from Li Shimin's position, they would have both been assassinated at Xuanwu gate, but as I noted at the start of the episode, things did not go exactly to plan. There were several moments where a single stray arrow could have completely changed the course of things, but in the end, Li Shimin was triumphant. As the fighting was going on, Li Yuan heard the commotion. Apparently he had been out in a boat on the lake in the palace enclosure—and yes, you heard that right, the palace included a lake, or at least a very large pond, such that the emperor could partake in a lazy morning upon the water. When he heard the commotion, he guessed that the tensions between his sons must be at the heart of it, and even surmised that Li Shimin was likely behind it. He got to shore and surrounded himself with courtiers, including known comrades and acquaintances of his son, Li Shimin. Eventually, a representative of Li Shimin arrived, and he told the court that Li Jiancheng and Li Yuanji had risen up in rebellion, but that Li Shimin had had them both put to death. With Li Shimin's troops literally at the gates of the palace, and Li Jiancheng and Li Yuanji not exactly able to defend themselves, the accusation stood. Several days later, no doubt under pressure from Li Shimin, Emperor Tang Gaozu, aka Li Yuan, officially made Li Shimin the Crown Prince. Two months later, he abdicated in favor of Li Shimin, who came to power as Tang Taizong in 626 CE. Li Yuan himself took on the title of Retired Emperor, and continued to live life in the palace, but with a much reduced impact on the political affairs of the empire. Li Shimin himself took the reins of power immediately, and set about cementing his rule in several different ways. First off, to offset his particularly unfilial method of coming to the throne, Li Shimin engaged in performative Confucian virtue signaling. He played the part of the dutiful son, at least in public, providing for his retired father and attempting to act the part of the sage ruler. This was somewhat impeded by the cold relationship he and his father appear to have maintained after that point—apparently killing your siblings and forcing your father to abdicate are not exactly the kinds of bonding experiences that bring a father and son closer together. Still, that was mostly kept in the confines of the private areas of the palace. Publicly, he gathered accomplished military and civilian officials, and made sure to seek out their opinion. The era of emperor Tang Taizong is known as the Zhenguan era, lasting from roughly 627 to 649, and it was considered to be synonymous with good governance by later historians and philosophers. Granted, most of the examples of good governance only lasted long enough for Li Shimin to establish himself in his position as emperor. Once he had solidified his power, and felt secure in his position, his rule changed to a more traditional and authoritarian model. Regarding the threat of invasion from the Eastern Turkic Khaganate, Li Shimin met the Turks at the Wei River, where he accused them of invading Tang territory and demanded restitution. The Turks were impressed enough by his forces that they agreed to settle, offering thousands of horses and other goods, but Li Shimin declined their attempts to make it good. Eventually, Li Shimin supported some of the more disaffected members of the Turkic Khaganate in a coup, and by 630 the Eastern Turkic Khaganate and their gateway to the Silk Road was under Tang dynasty control. The Turks granted Li Shimin the title of Heavenly Khagan, placing him over both the Tang dynasty and the Eastern Turkic Khaganate. He then went about resettling surrendered Eastern Turks while sending agents to foment rebellions and civil wars in the Western Turkic Khaganate, which controlled the area from Yumenguan, the Jade Gate, west of Dunhuang, all the way to Sassanid Persia. Dunhuang is an oasis city at the western end of the Gansu corridor, and the Jade Gate was considered to be the entry way to the Western Regions. As Emperor Taizong, Li Shimin placed a puppet Khagan on the throne of the Western Turkic Khaganate in 642, and then sent numerous campaigns against the Western Turks in a series of wars against those who hadn't simply given in to his will—first against the kingdom of Gaochang, a city cut from the rock of a giant plateau, and then on to the cities Karashr—known today by the Chinese name of Yanqi—and on to Kuqa. The campaigns would outlive Emperor Taizong himself, and the khaganate was completely annexed by 657, giving the Tang dynasty complete mastery over at least one part of the silk road out to Sassanid Persia and the west. This would be huge, not only for the Tang dynasty, but for all of the cultures on the far eastern end of that silk road. There would be an increase in material and cultural items that traversed the routes. Chinese court dress even came to incorporate Turkic and Sogdian dress and clothing styles, which would eventually make their way to the Japanese archipelago, where they would take the tailored, round-necked collar designs for their own, eventually changing them, by the late Heian era, into their own distinctive garments. It also opened a route to India for those Buddhist scholars who wished to go and study at the source, such as it was. As for Emperor Taizong, by the 630s, with his title as Heavenly Khagan, Li Shimin seems to have stopped worrying about performative Confucian virtues. He took more direct control, and more often would quarrel with his ministers on various issues. In 637 he also reworked the Tang legal code, further refining the law. At the same time, there were family matters he also had to attend to. It seems like father, like son—while Li Shimin's eldest son, Li Chengqian was the Crown Prince, Shimin appeared to favor another son, Li Tai. As such, these two brothers became bitter rivals. Li Chengqian started to worry about his position as Crown Prince, and he consulted with some of his close advisors and confidants. Their solution was not to take his brother out of the picture, but rather to take his own father out of the picture. And so Li Chengqian reportedly entertained the idea of overthrowing his father, Emperor Taizong, at least as a thought experiment. And really, at this point, I have some suspicions that Li Shimin might very well have been a bit of an absentee father, because does Chengqian even know whom he is talking about trying to coup? Sure enough, Li Shimin learned about his sons extracurricular activities in 643 and he was less than happy with all of this. Li Chengqian's defense, appears to have been that they only discussed it, they never went through with anything. As such, some of Chengqian's conspirators were put to death, but Chengqian himself was simply reduced in rank to commoner status, stripped of his titles. When he died a few years later, though, Li Shimin had him buried as a Duke, and a later emperor would even posthumously restore his rank as an imperial prince. Of course, the question came up as to just what to do about the Crown Prince. Li Tai seemed the obvious choice, as he had clearly impressed his father with his apparent talent and skill. However, it was pointed out that Li Tai's competition with his brother is what had led to Chengqian's fear and thoughts of rebellion in the first place. He hadn't exactly been the model of filial virtue. In fact, if he hadn't been scheming, none of this would have taken place. And so it was decided to pass him over and to create Li Zhi, a younger brother, as Crown Prince. Li Tai himself was demoted, though only down to a minor princely state, and exiled from Chang'an, making it extremely difficult for him to influence politics. Records of the time suggest this was an extremely difficult decision by his father, but one that he considered necessary for the responsible administration of government. All of this was taking place in the early 640s, but it wasn't the only thing that Li Shimin had on his mind. With the Turkic threat being handled in the west, the emperor let his ambitions get the better of him, and he turned his eyes towards Goguryeo, to his northeast. Previously, Emperor Yang of Sui had failed in his campaigns against Goguryeo, and that was one of the things that had led to the popular uprisings and rebellion that had taken down the dynasty. Now, Emperor Taizong seemed determined to succeed where the prior dynasty failed. And so the Tang dynasty allied with the kingdom of Silla, hoping to force Goguryeo into a war on two fronts. Silla was already expanding on the Korean peninsula, and a natural ally for the Tang dynasty. Furthermore, they were far enough away that they weren't an immediate threat if they decided to go back on their part of the deal. Unfortunately for the Tang, these campaigns in 645 were not exactly a cake walk, and they handed Li Shimin his first defeat since the attempts to unify everyone under the Tang dynasty. Not exactly a great look. Relations with Goguryeo were normalized for a brief time, but then Emperor Taizong decided to give it another try. They started gathering ships and men for another invasion, no doubt having played out why they had lost the previous go round and hoping that it would be better in round two. The invasions, however, would come to naught. As it was being prepared, Tang Taizong grew ill. He called off the invasion, and then, in 649, he passed away. His youngest son, the Crown Prince Li Zhi, came to the throne as Emperor Gaozong. The reign of him and his wife, Empress Wu Zetian, would have an enormous impact on the rest of the 7th century. Through all of this fighting, bloodshed, and politics, this set the stage for the future of the Tang dynasty, which would once again place the area of modern China in the center of what many considered to be the civilized world. Besides being a center for Buddhist, Confucian, and Daoist religion, Chang'an became an extremely cosmopolitan city, with Sogdian and Turkic traders visiting the markets and establishing themselves in the city. Many foreign families would adapt over time, integrating into the culture of their new home. These foreigners brought other ideas with them as well. Zoroastrianism, a Persian religion, may have come eastward much earlier, but in the 6th and 7th centuries, both Manichaeism and Christianity—at least an eastern version of Christianity—had made inroads into the capital of Chang'an. Manichaeism would have its ups and downs, especially in conflict with Buddhism. Christianity, on the other hand, was not necessarily the Christianity of Rome, but typically connected with the Syriac church that existed in the Persian empire, where it was a decidedly minority religion. Later proponents of Rome and the Latin rite would connect it with the supposed heresies of Nestorius, referring to the Church of the East as Nestorian Christianity, but this is not a term they would have used for themselves. These religions kept some of their traditions, but also incorporated some aspects of the culture of their new home, such as the use of rice in place of bread in some rituals. This was an exciting time, and the court at Chang'an was fascinated with various customs of the Western Regions. Music, clothing, and even pasttimes were influenced by contact with the western lands. This would, in time, be passed on even to the archipelago. For instance, the pipa was an instrument that had origins in the Western regions. It is found in the area of modern China in at least the Northern Wei dynasty, but no doubt it grew more popular over time. A version of this same instrument traveled west to Persia, where it became the oud, and further on to Europe, where it became the famous lute. In the archipelago, the pipa became the Biwa, and while we can never be one hundred percent certain about early music, we have instructions from the Tang dynasty on music for the pipa, and Tang dynasty and early music, along with music from Goguryeo, came over to the Japanese courts in the form of gagaku, traditional Japanese court music, in the early 8th century. Moving forward in our story about the Japanese archipelago, we are going to see more and more about the kentoushi, the Japanese embassies to the Tang dynasty, and just what they would bring back. At the same time, we will also see the reaction of the court to the alliance between the Tang and Yamato's largest competitor on the Korean peninsula, Silla. That alliance, which outlived emperor Taizong and even the king of Silla, would dramatically shift the balance of power on the peninsula and in all of northeast Asia. But we need to get there, first. For now, let's move our gaze back across the waters to the archipelago, where Prince Tamura was about to take the throne, later becoming known as Jomei Tennou. Of course, he was dealing with his own politics, especially regarding the Soga house and the powerful hold they had over government. Next episode we will get back to just what was happening over there. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts. If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page. You can also email us at the.sengoku.daimyo@gmail.com. Thank you, also, to Ellen for her work editing the podcast. And that's all for now. Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.
Stephen and Tyler will be discussing the Council of Ephesus and its debate over the terms: Theotokos and Christokos. Is it proper to refer to Mary as the Mother of God? Was Cyril of Alexandria right for saying Theotokos is the proper belief system? And was Nestorius wrong for rejecting the term? Find out by listening in on this episode of FACTS.
You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. St Cyril, Bishop of Alexandria, fought with his pen and his eloquence against the Nestorians. He presided in the name of Pope Celestine at the Council of Ephesus, where the heresy of Nestorius was condemned, and he successfully defended the truth concerning the Mother of God and our Saviour in His twofold nature of God and Man. He died A.D. 444.
Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.) Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father. In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory. Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause. In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.
Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.) Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father. In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory. Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause. In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.
St. Proclus of Constantinople lived in the 5th century and combatted the great heretic, Nestorius. As lector, priest, and then bishop, St. Proclus exemplified the virtues of kindness, humility, and courage. On this episode of Catholic Saints, Dr. John Sehorn reflects on the life and preaching of St. Proclus of Constantinople a great Catholic saint revered in both the East and the West. Help us share the truth and beauty of the Gospel and reach Catholics worldwide. Become an Augustine Institute Mission Circle Partner. Join the Mission Circle today! Learn more about your ad choices. Visit megaphone.fm/adchoices
Jordan Daniel Wood comes on my podcast for a second time. We continue to talk about his book "The Whole Mystery of Christ" and about Maximus the Confessor. We mention Origen of Alexandria, Athanasius, Sergei Bulgakov, Nestorius, Arius, Maurice Blondel, and many more. History and Dogma Podcast - https://podcasts.apple.com/gb/podcast/history-and-dogma/id1702741919 The Whole Mystery of Christ - https://www.amazon.com/Whole-Mystery-Christ-Incarnation-Confessor/dp/0268203474
Full Text of ReadingsSaturday of the Seventeenth Week in Ordinary Time Lectionary: 406The Saint of the day is Dedication of Saint Mary Major BasilicaThe Story of the Dedication of Saint Mary Major Basilica First raised at the order of Pope Liberius in the mid-fourth century, the Liberian basilica was rebuilt by Pope Sixtus III shortly after the Council of Ephesus affirmed Mary's title as Mother of God in 431. Rededicated at that time to the Mother of God, St. Mary Major is the largest church in the world honoring God through Mary. Standing atop one of Rome's seven hills, the Esquiline, it has survived many restorations without losing its character as an early Roman basilica. Its interior retains three naves divided by colonnades in the style of Constantine's era. Fifth-century mosaics on its walls testify to its antiquity. St. Mary Major is one of the four Roman basilicas known as patriarchal churches in memory of the first centers of the Church. St. John Lateran represents Rome, the See of Peter; St. Paul Outside the Walls, the See of Alexandria, allegedly the see presided over by Mark; St. Peter's, the See of Constantinople; and St. Mary's, the See of Antioch, where Mary is supposed to have spent most of her later life. One legend, unreported before the year 1000, gives another name to this feast: Our Lady of the Snows. According to that story, a wealthy Roman couple pledged their fortune to the Mother of God. In affirmation, she produced a miraculous summer snowfall and told them to build a church on the site. The legend was long celebrated by releasing a shower of white rose petals from the basilica's dome every August 5. Reflection Theological debate over Christ's nature as God and man reached fever pitch in Constantinople in the early fifth century. The chaplain of Bishop Nestorius began preaching against the title Theotokos, “Mother of God,” insisting that the Virgin was mother only of the human Jesus. Nestorius agreed, decreeing that Mary would henceforth be named “Mother of Christ” in his see. The people of Constantinople virtually revolted against their bishop's refutation of a cherished belief. When the Council of Ephesus refuted Nestorius, believers took to the streets, enthusiastically chanting, “Theotokos! Theotokos!” Saint of the Day, Copyright Franciscan Media
This is part 22 of the Early Church History class. This episode aims to wrap up our early church history class. We'll cover relics and pilgrimage, emperors Zeno and Justinian, as well as the theological battles that continued to rage in the 5th and 6th centuries. Unsurprisingly the christological controversy of the 5th century did not come to an end when the emperor endorsed the Council of Chalcedon of 451 that declared Jesus to have two natures "unconfusedly, unchangeably, indivisibly, and inseparably." In addition to covering the Second Council of Constantinople of 553, we'll also briefly consider how the dual natures doctrine continued to foment division resulting in the Third Council of Constantinople in 681 and the Second Council of Nicea in 787. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=59zyj9dMH4k&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=22 —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Byzantine Beginnings 293 Diocletian initiated the division between east and west with his tetrarchy. 330 Constantine built a “New Rome” on the cite of old Byzantium, naming it Constantinople. Constantine's mother, Helena, initiated the pilgrimage movement. 381 Egeria wrote a travelogue to her friends that influenced later pilgrimages. Helena also sent Constantine relics of the true cross. 397 Martin of Tours died, leaving behind his cloak, which became a famous relic. Fifth Century Developments Theodosius I (r. 379-392) had outlawed pagan sacrifices and endorsed Trinitarian Christianity as the official religion of the Roman Empire. Arian Germanic tribes moved into the western Roman Empire and began taking territory. 378 Visigoths win at Adrianople. 410 Alaric sacked Rome. 455 Vandals sacked Rome. 476 Odoacer deposes the last Roman Augustus. 493 Theodoric and the Ostrogoths took Italy. Zeno's Henotikon 451 Chalcedon affirmed the dyophysite position (two natures in one person). 488 Byzantine Emperor Zeno attempted to reconcile monophysites and dyophysites by condemning Eutyches and Nestorius and approving Cyril's 12 anathemas (Henotikon). Chalcedon remained controversial with Christianity now split into several groups: Arian Germanic kingdoms, monophysites (Egypt and Ethiopia), Chalcedonian dyophysites (Rome & Constantinople), and Nestorian dyophysites (Syria and Persia). Justinian (482-565) 525 Justinian married Theodora and became co-emperor with Justin. 527 Justinian became the sole emperor. 528 He initiated legal reforms under John the Cappadocian and Tribonian. 532 Nika riots 537 He finished Hagia Sophia, whispering, “O Solomon, I have surpassed you!” 555 He had retaken much of the Roman Empire, including Italy, North Africa, and part of Spain. More Christology Councils 553 Justinian called for the Second Council of Constantinople. Condemned the 3 chapters Condemned Nestorius Condemned Origen of Alexandria 681 Third Council of Constantinople Condemned monotheletism, concluding that Jesus had 2 wills that never conflict. 787 Second Council of Nicaea Iconoclasts were fighting with iconodules. Some considered icons Nestorian while others called them Monophysite. Affirmed veneration of icons. 843 Iconaclasm controversy broke out. Empress Theodora upheld the ruling of Nicaea II. Review In 293, Diocletian split the administration of the Roman Empire into east and west, appointing an Augustus in each. In 330, Constantine founded Constantinople in the old town of Byzantium, making it his administrative capital. While the west fell to Germanic Arians and the Huns, the Roman Empire in the east continued until 1453. Byzantine emperors played barbarian warlords off each other in an attempt to keep them from taking Constantinople. From the fourth century onwards, Byzantines embraced relics and pilgrimages to holy places. Byzantine emperor Justinian made a lasting impact on law via the work of Tribonian to identify, harmonize, and codify Roman law. Justinian succeeded, mostly due to the military genius of Belisarius, to retake northern Africa, Italy, and part of Spain. Justinian built and improved several churches, the most notable of which was his renovation of the Hagia Sophia. In 553, the Second Council of Constantinople condemned three writings critical of Cyril of Alexandria to reunite with the Egyptian and Syrian churches, but ultimately failed. In 681, the Third Council of Constantinople condemned monothelitism, affirming that Christ had two wills. In 787, the Second Council of Nicaea affirmed the veneration of icons, denying icons either were too monophysite or Nestorian.
Ephesus was home to one of the Wonders of the World; and it's the setting for one of the most dramatic moments in the itineraries of the Apostles: the riot of the silversmiths. It was also the location of one of the most dramatic moments in the age of the Fathers: the riotous council that condemned Nestorius. LINKS Socrates Scholasticus, Church History (Book VII) https://www.newadvent.org/fathers/26017.htm Jerome Murphy O'Connor St. Paul's Ephesus: Texts and Archaeology https://www.amazon.com/St-Pauls-Ephesus-Texts-Archaeology/dp/081465259X Mike Aquilina's website https://fathersofthechurch.com/ Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org/ Please donate to this podcast: http://www.CatholicCulture.org/donate/audio/
This is part 21 of the Early Church History class. In the fifth century Christians waged a theological civil war that ended in a massive church split. The issue was over the dual natures of Christ. How was he both divine and human? Did he have a human soul and a divine soul? Did his two natures fuse into one new nature? Although such abstruse distinctions would hardly get anyone's blood boiling today, these doctrinal distinctives resulted in a zero sum war for supremacy involving not only theological argumentation, but also political conniving and outright gangster tactics in the battles that led to the famous Council of Chalcedon in 451. Though church history textbooks often whitewash this period of theological creativity, this episode will give you a brief but unapologetic overview of the major players and their deeds in the dual natures controversy. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=GKQafdCPXAk&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=21&pp=iAQB —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Options for Two Natures Athanasius (c. 357) affirmed Jesus as God and man but did not explain how the natures united. He called Mary Theotokos (God-bearer). Apollinarius of Laodicea (d. 382) said the Word became flesh without assuming a human mind (Apollinarianism). Gregory of Nazianzus (d. 390) condemned Apollinarius and said that what God has not assumed, he has not healed. Eutyches of Constantinople (380-456) said the divine and human natures combined to form one new nature (Eutychianism/Monophysitism) Nestorius (c. 429) denied Mary as Theotokos, calling her instead Christotokos, and allegedly taught that Christ had two distinct natures in two persons (Nestorianism/dyophysitism). Leo I said Christ had two natures united in person, though the two natures remained distinct (Chalcedonian dyophysitism). Condemning John Chrysostom John Chrysostom represented the Antiochene school of thought (as opposed to the Alexandrian). 397 Chrysostom became bishop of Constantinople. Eudoxia, wife of the emperor Arcadius, worked with Theophilus of Alexandria to depose Chrysostom. 403 Synod of the Oak deposed Chrysostom. 404 Chrysostom exiled. 407 Chrysostom marched to death Condemning Nestorius 428 Nestorius became bishop of Constantinople. He immediately began persecuting “heretics” as a defender of orthodoxy. 429 Anastasius of Antioch preached in Constantinople that no one should call Mary Pulcheria, sister of emperor Theodosius II, worked with Cyril of Alexandria to depose Nestorius. 431 1st Council of Ephesus deposed Nestorius. Condemning Flavian 446 Flavian became bishop of Constantinople. 448 Held a synod that interrogated and condemned Eutyches 449 2nd Council of Ephesus reinstated Eutyches and condemned Flavian. Dioscorus of Alexandria instigated violence against Flavian that resulted in his death. Known to history as the “Robber Synod” Chalcedon 450 Theodosius II fell from his horse and died, leaving Pulcheria, his sister the nun, to marry Marcian, the new emperor. 451 Marcian and Pulcheria called the council at Chalcedon to reverse the 2nd Council of Ephesus and depose Dioscorus. Pope Leo's tome was read and accepted. After much debate, they codified the definition of Chalcedon, declaring Mary as Theotokos and Christ as having two natures in one person. When Nestorius read Leo's tome, he agreed with him and called it orthodox. Several important groups of churches, both Nestorian and Monophysite, rejected Chalcedon, including Egypt, Ethiopia, Armenia, Syria, and Persia. Review Deciding how the divine and human natures worked in Christ became the chief focus for many Christians in the fifth century. Apollinarius of Laodice proposed that the logos (Word) replaced the human mind, the rational part of the soul, in Christ (Apollinarianism). Eutyches proposed that Christ was one nature after the union of the divine and human (monophysitism). Pope Leo I said the two natures retained their distinctive characters in the one person of Christ (dyophysitism). Nestorius allegedly taught that the two natures in Christ were not united in one person (Nestorianism), though this was probably a misrepresentation of Cyril of Alexandria. Powerful Alexandrian bishops worked with powerful empresses to outmaneuver and depose Constantinopolitan bishops John Chrysostom in 404 and Nestorius in 431. Nestorius tried to steer people away from calling Mary Theotokos (God-bearer) by calling her Christotokos (Christ-bearer), but this offended many. Alexandrian bishops from Theophilus to Cyril to Dioscorus increasingly used gangster tactics to intimidate, coerce, beat, and even kill their theological-political opponents. The Chalcedonian definition of 451 condemned Nestorius and Eutyches while endorsing Cyril and Leo, promoting a diophysite statement of two natures in one person, united but not confused. Though trumpeted as "orthodox", Chalcedon alienated a huge portion of Christianity, including the Coptic Church, Ethiopian Church, Syrian Church, Armenian Church, and Assyrian Church.
This is part 20 of the Early Church History class. So far we've been focusing primarily on Christianity within the Roman Empire in Europe, North Africa, and the Middle East--the land surrounding the Mediterranean Sea. Nevertheless, Christianity also spread south to Africa, north to Armenia, and east to Asia where it reached Persia, India, and China. Hopefully this session will counterbalance the Mediterranean focus we've had so far, expanding your perspective to be a little more global. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=Ni_EnPzxJ4k&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=20&t=2890s&pp=iAQB —— Links —— See my lecture on YouTube: History of Christianity in Africa For more on Armenian Christianity, see The Key of Truth: A Monument of Armenian Unitarianism More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Africa First Century Jesus took refuge in Africa as a baby (Matthew 2:13-15) An African from Cyrene carried Jesus' cross (Mark 15:21). At Pentecost, Jews from Egypt and Libya were present (Acts 2:10). At Antioch, Simeon called Niger and Lucius of Cyrene were part of the Jew-Gentile mixed church (Acts 13:1). Egypt By the 2nd c., New Testament scriptures were translated into Coptic. Alexandria was a center for Christianity (Clement, Origen, Arius, Alexander, Athanasius). Maghreb (North Africa) Christianity attested from at least the second century through martyrs of Scilla in Numidia and Perpetua and Felicitas in Carthage. Tertullian, Cyprian, Novatian, Donatus, and Augustine Ethiopia Frumentius and Edesius became slaves to the King of Axum. Athanasius of Alexandria ordained Frumentius a bishop. King Ezana became a Christian between 330 and 350. In the late 5th c., the nine saints came and founded monasteries, including at Debre Damo. In the 6th c., King Kaleb crossed the Red Sea to defeat Du Nawas, king of Himyar (Yemen). He then rebuilt the churches there and spread Christianity in the region. Nubia In the second half of the 6th c., Christian missionaries began converting key people in Makuria. Makuria became a mighty kingdom that held off the Muslims in the 7th c. Armenia Christianity spread to Armenia from the south (Syria) and west (Constantinople). Gregory the Illuminator (Grigor Lusavorich) preached Christianity, but ran afoul of King Tiridates III (r. 298-330) who imprisoned him. Gregory converted Tiridates who declared Armenia a Christian Nation (c. 301). Mashtots (d. 440) knew Armenian and Greek. Worked under Catholicos Sahak (r. 387-438) to create Armenian letters and translate scriptures into Armenian Eznik (380-455) was a disciple of Mashtots who represented Armenia at the Council of Ephesus (431). Eznik wrote Refutation of the Sects, which survives today. Asia India Thomas the Apostle (50s) In 240, The Acts of Thomas claimed that the Apostle Thomas travelled to India during the reign of King Gundaphar (first century). Ephrem the Syrian and Jerome mention Thomas in India, though Origen and Eusebius put Thomas in Parthia. Local tradition in southwest India claims Thomas came there, and they call themselves “Thomas Christians” to this day. Travel was available between the Roman Empire and India. Samuel Moffett: “ [M]ost opinions range from ‘possible' to ‘probable,' with a discernible trend toward the latter position.”[1] Pantaenus (180 or 190) Eusebius and Jerome claim Pantaenus went to India on a trip Pantaenus' disciples, Clement and Origen, seem to have a good knowledge of India. David of Bassora (300) preached in India. Bishop Theophilus the Indian (d. 364) Traveled to India on behalf of Emperor Constantius and found Christians in India He said they were different in some customs, but they agreed with him that the Son was “other in substance” than the Father. Cosmas the Indian Voyager (Indicopleustes) Reports about Christians on Taprobane Island (Sri Lnaka) in the 6th c. Persia Also called the Nestorian Church after Nestorius, bishop of Constantinople (r. 428-431) Jewish pilgrims from Parthia were at Pentecost in Jerusalem (Acts 2:9). Syrian Christians from Edessa spread to Persia. 340s Sassanian King Shapur II persecuted Christians, martyring 16,000. 410 Council of Seleuci-Ctesiphon (aka Council of Mar Isaac) King Yazdegerd I (r. 399-421) organized Christians in the Sassanian Empire and officially showed toleration, though Zoroastrianism remained the official state religion. 424 Church of the East declared independence from the Church of the Roman Empire. China Christianity is clearly attested starting in 635 when Alopen, the Nestorian missionary, came. It is likely that the Chinese came in contact with Christians from the nomads who lived on the other side of the Great Wall of China at the end of 6th c. Review Christianity spread to Africa from the first century in Egypt, the Maghreb, and Ethiopia. King Ezana of the Axumite Empire became a Christian due to evangelism of Frumentius in the 330s. Athanasius of Alexandria ordained Frumentius Bishop and ensured that homoousion Christianity would take root. Christianity spread throughout Axumite Empire in the fifth century through the work of the nine saints who built monasteries, including the one at Debre Damo. In the sixth century, King Kaleb defeated the King of Himyar (Yemen) at the behest of the Roman Emperor to protect Christians and rebuild their churches. Armenia became Christian through missionaries from Syria in the south and from Constantinople in the west. Grigor Lusavorich (Gregory the Illuminator) converted King Tiridates III, who then sponsored the conversion of Armenia in 314. In the fifth century, Mashtots worked with a team to invent the Armenian alphabet and translate the Bible and many other Christian documents into Armenian. Although certainty is not possible, it is probably that the Apostle Thomas brought Christianity to India in the first century and Pantaenus visited in the second century. Bishop Theophilus, the Indian, visited India in the 350s and reported the Christians there were subordinationists who believed the Son was "other in substance." Persia had Christians from the first century, first from Jewish pilgrims who attended Pentecost, then through Syrian evangelistic efforts centered in Edessa. Christians living under the Sassanian rule of King Shapor faced brutal persecution, torture, and martyrdom in the 340s. The Council at Seleucia-Ctesiphon of 410 ended the persecution and gave structure to Christianity within the empire, though Zoroastrianism remained the official state religion. In 424, Persian Christianity declared itself independent of Roman Christianity. In the sixth century, nomads beyond the Great Wall of China likely brought Christianity in contact with the Chinese. [1] Samuel Hugh Moffett, A History Christianity in Asia, vol 1 (Maryknoll, NY: Orbis Books, 1992), 35.
Ever been blocked or unfollowed on social media because of your faith? Ever blocked someone else? It's more common than you think. Plus: Speaking of blocking, St. Cyril of Alexandria swats away, Dikembe Mutombo-style, Nestorius' attempt to deny Mary is the Mother of God.
Full Text of ReadingsTuesday of the Twelfth Week in Ordinary Time Lectionary: 372The Saint of the day is Saint Cyril of AlexandriaSaint Cyril of Alexandria's Story Saints are not born with halos around their heads. Cyril, recognized as a great teacher of the Church, began his career as archbishop of Alexandria, Egypt, with impulsive, often violent, actions. He pillaged and closed the churches of the Novatian heretics—who required those who denied the faith to be re-baptized—participated in the deposing of Saint John Chrysostom, and confiscated Jewish property, expelling the Jews from Alexandria in retaliation for their attacks on Christians. Cyril's importance for theology and Church history lies in his championing the cause of orthodoxy against the heresy of Nestorius, who taught that in Christ there were two persons, one human and one divine. The controversy centered around the two natures in Christ. Nestorius would not agree to the title “God-bearer” for Mary. He preferred “Christ-bearer,” saying there are two distinct persons in Christ—divine and human—joined only by a moral union. He said Mary was not the mother of God but only of the man Christ, whose humanity was only a temple of God. Nestorianism implied that the humanity of Christ was a mere disguise. Presiding as the pope's representative at the Council of Ephesus in 431, Cyril condemned Nestorianism and proclaimed Mary truly the “God-bearer”—the mother of the one Person who is truly God and truly human. In the confusion that followed, Cyril was deposed and imprisoned for three months, after which he was welcomed back to Alexandria. Besides needing to soften some of his opposition to those who had sided with Nestorius, Cyril had difficulties with some of his own allies, who thought he had gone too far, sacrificing not only language but orthodoxy. Until his death, his policy of moderation kept his extreme partisans under control. On his deathbed, despite pressure, he refused to condemn the teacher of Nestorius. Reflection Lives of the saints are valuable not only for the virtue they reveal but also for the less admirable qualities that also appear. Holiness is a gift of God to us as human beings. Life is a process. We respond to God's gift, but sometimes with a lot of zigzagging. If Cyril had been more patient and diplomatic, the Nestorian church might not have risen and maintained power so long. But even saints must grow out of immaturity, narrowness, and selfishness. It is because they—and we—do grow, that we are truly saints, persons who live the life of God. Saint of the Day, Copyright Franciscan Media
"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion) Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.
"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion) Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.
A Baptist and a Catholic talk through church history. Basil and the 2 Gregorys. Cyril and Nestorius. Jerome and Augustine...etc
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