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Nestorianism is a Christological doctrine that emphasizes the disunion between the human and divine natures of Jesus. It was advanced by Nestorius (386–450), Patriarch of Constantinople from 428–431, influenced by Nestorius' studies under Theodore of Mopsuestia at the School of Antioch. Nestorius's teachings brought him into conflict with other prominent church leaders, most notably Cyril of Alexandria, who criticized especially his rejection of the title ''Theotokos'' ("Bringer forth of God") for the Virgin Mary. Nestorius and his teachings were eventually condemned as heretical at the First Council of Ephesus in 431 and the Council of Chalcedon in 451, leading to the Nestorian Schism, in which churches supporting Nestorius broke with the rest of the Christian Church. Following that, many of Nestorius's supporters relocated to the Sasanian Empire, where they affiliated with the local Christian community, known as the Church of the East. Over the next decades the Church of the East became increasingly Nestorian in doctrine, leading to it becoming known alternately as the Nestorian Church. Nestorianism is a form of dyophysitism, and can be seen as the antithesis to monophysitism, which emerged in reaction to Nestorianism. Where Nestorianism holds that Christ had two loosely united natures, divine and human, monophysitism holds that he had but a single nature, his human nature being absorbed into his divinity. A brief definition of Nestorian Christology can be given as: "Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human."〔Martin Lembke, lecture in the course "Meetings with the World's Religions", Centre for Theology and Religious Studies, Lund University, Spring Term 2010.〕 Both Nestorianism and monophysitism were condemned as heretical at the Council of Chalcedon. Monophysitism survived and developed into the Miaphysitism of the modern Oriental Orthodox churches. Following the exodus to Persia, scholars expanded on the teachings of Nestorius and his mentors, particularly after the relocation of the School of Edessa to the Persian city of Nisibis in 489 (where it became known as the School of Nisibis). Nestorianism never again became prominent in the Roman Empire or later Europe, though the diffusion of the Church of the East in and after the 7th century spread it widely across Asia. But not all churches affiliated with the Church of the East appear to have followed Nestorian Christology; indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not follow all historically Nestorian doctrine. Despite this initial Eastern expansion, the Nestorians' missionary success was eventually deterred. David J Bosch observes By the end of the fourteenth century, however, the Nestorian and other churches—which at one time had dotted the landscape of all of Central and even parts of East Asia—were all but wiped out. Isolated pockets of Christianity survived only in India. The religious victors on the vast Central Asian mission field of the Nestorians were Islam and Buddhism... ==Nestorian doctrine== Nestorius developed his Christological views as an attempt to rationally explain and understand the incarnation of the divine Logos, the Second Person of the Holy Trinity as the man Jesus Christ. He had studied at the School of Antioch where his mentor had been Theodore of Mopsuestia; Theodore and other Antioch theologians had long taught a literalist interpretation of the Bible and stressed the distinctiveness of the human and divine natures of Jesus. Nestorius took his Antiochene leanings with him when he was appointed Patriarch of Constantinople by Eastern Roman Emperor Theodosius II in 428. Nestorius' teachings became the root of controversy when he publicly challenged the long-used title ''Theotokos''〔Eirini Artemi, Cyril of Alexandria's critique of the term THEOTOKOS by Nestorius Constantinople, Acta theol. vol.32 no.2 Bloemfontein Dec. 2012〕 (Bringer forth of God) for the Virgin Mary. He suggested that the title denied Christ's full humanity, arguing instead that Jesus had two persons, the divine Logos and the human Jesus. As such he proposed ''Christotokos'' (Bringer forth of Christ) as a more suitable title for Mary. Nestorius' opponents found his teaching too close to the heresy of adoptionism – the idea that Christ had been born a man who had later been "adopted" as God's son. Nestorius was especially criticized by Cyril, Pope (Patriarch) of Alexandria, who argued that Nestorius' teachings undermined the unity of Christ's divine and human natures at the Incarnation. Some of Nestorius' opponents argued that he put too much emphasis on the human nature of Christ, and others debated that the difference that Nestorius implied between the human nature and the divine nature created a fracture in the singularity of Christ, thus creating two Christ figures.〔Jerry Bentley, ''Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times'' (New York: Oxford University Press, 1993), 105.〕 Nestorius himself always insisted that his views were orthodox, though they were deemed heretical at the First Council of Ephesus in 431, leading to the Nestorian Schism, when churches supportive of Nestorius and the rest of the Christian Church separated. A more elaborate Nestorian theology developed from there, which came to see Christ as having two natures united, or hypostases, 〔(【引用サイトリンク】title=Nestorius and Nestorianism )〕 the divine Logos and the human Christ. However, this formulation was never adopted by all churches termed "Nestorian". Indeed, the modern Assyrian Church of the East, which reveres Nestorius, does not fully subscribe to Nestorian doctrine, though it does not employ the title ''Theotokos''.〔("Nestorius" ). ''Encyclopædia Britannica''. Retrieved January 29, 2010.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Nestorianism」の詳細全文を読む スポンサード リンク
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