Nestorianism is a Christological heresy that emerged in the 5th century, associated with Nestorius, the Patriarch of Constantinople from 428 AD. Nestorianism taught that Jesus Christ existed as two distinct persons, one divine and one human, rather than as one person with two natures (divine and human) united in a single hypostasis (person). This belief was condemned as heretical because it divided the person of Christ, undermining the doctrine of the incarnation and the unity of Christ as both fully God and fully man. The heresy was formally condemned at the Council of Ephesus in 431 AD and further clarified at the Council of Chalcedon in 451 AD.
History of Nestorianism
Nestorius and the Emergence of Nestorianism: Nestorius (c. 386–450 AD), originally from Antioch, became the Patriarch of Constantinople in 428 AD. He was a trained theologian from the Antiochene School, which emphasized the distinction between Christ’s divine and human natures. While Nestorius sought to protect the full humanity of Christ, he did so in a way that led to a problematic separation between the two natures of Christ, leading to the charge of heresy.
The controversy erupted when Nestorius objected to the use of the term Theotokos (Greek for "God-bearer" or "Mother of God") to describe the Virgin Mary. He preferred the term Christotokos ("Christ-bearer"), arguing that Mary gave birth to the human nature of Christ, not the divine. This caused widespread theological debate, as it raised questions about the relationship between Christ’s humanity and divinity.
Theological Conflict: The controversy over Nestorius' teachings quickly escalated into a major theological conflict, particularly between the Antiochene School, which emphasized the distinction of Christ's two natures, and the Alexandrian School, led by Cyril of Alexandria, which emphasized the unity of Christ’s person.
Cyril and others in the Alexandrian tradition accused Nestorius of teaching that Christ was effectively two persons, one divine and one human, loosely united. This division of Christ’s person was seen as a threat to the doctrine of the incarnation, which teaches that Jesus is fully God and fully man in one person.
Council of Ephesus (431 AD): To resolve the controversy, the Council of Ephesus was convened in 431 AD. At the council, Nestorius’ teachings were condemned as heretical, and the council affirmed that Jesus Christ is one person with two natures, human and divine, united without confusion or division. The council also upheld the title Theotokos for Mary, affirming that because Jesus is both fully God and fully man, Mary can rightly be called the Mother of God.
Council of Chalcedon (451 AD): The Council of Chalcedon in 451 AD provided further clarification of the doctrine of the hypostatic union, rejecting both Nestorianism and Monophysitism. Chalcedon affirmed that Jesus Christ is one person in two distinct natures (divine and human), "without confusion, without change, without division, without separation." This doctrine became the standard for orthodox Christian belief.
Aftermath and Spread of Nestorianism: Following his condemnation, Nestorius was exiled, but his teachings found acceptance in some parts of the Christian world, particularly in the Church of the East (often called the Nestorian Church by its critics). This branch of Christianity spread throughout Persia and as far as India and China, where it flourished for several centuries.
The Church of the East rejected the label of Nestorianism and maintained that its Christology was misunderstood. However, it continued to emphasize the distinction between Christ’s natures in ways that differed from the Chalcedonian Definition.
Theology of Nestorianism
The key theological issue in Nestorianism revolves around how the two natures of Christ—His divine and human natures—are united in one person. Nestorius sought to defend the full humanity and full divinity of Christ, but his articulation of this relationship led to problematic conclusions:
Separation of the Natures: Nestorianism is often summarized as teaching that Christ was essentially two distinct persons, one divine and one human, who existed in a moral union or close cooperation, rather than in a true ontological unity. This meant that Christ's human and divine natures were not united in one hypostasis (person), but rather existed as two separate subjects who acted together.
Christotokos vs. Theotokos: A central issue in the Nestorian controversy was Nestorius’ rejection of the term Theotokos for Mary. Nestorius argued that Mary should be called Christotokos (Christ-bearer), as she only gave birth to Christ’s human nature, not His divine nature. The Alexandrian theologians, led by Cyril of Alexandria, argued that this division implied that Christ’s divine and human natures were not fully united, undermining the doctrine of the incarnation. The Council of Ephesus affirmed that Theotokos is the appropriate title because Mary gave birth to the person of Jesus, who is fully God and fully man.
Implications for the Incarnation: The fundamental problem with Nestorianism is that it undermines the unity of Christ’s person. If Christ exists as two distinct persons, one divine and one human, this calls into question the reality of the incarnation—the belief that God truly became man. It also creates problems for the doctrine of atonement, as it raises the question of whether it was God or merely the human Jesus who died on the cross.
Soteriological Concerns: Nestorianism creates issues for the doctrine of salvation because it seems to suggest that the divine and human aspects of Christ's work are separated, rather than Christ’s divine and human natures working together in the salvation of humanity. If Christ’s divine and human natures are not united in one person, it is unclear how His death could have the infinite value necessary for the redemption of the world.
Why Nestorianism is Heretical
Nestorianism is considered heretical by historic Christian orthodoxy for several reasons:
Division of Christ's Person: The primary error of Nestorianism is its division of Christ’s person into two distinct persons or subjects, one divine and one human. This contradicts the orthodox doctrine of the hypostatic union, which teaches that Christ is one person with two distinct natures (divine and human), united in one hypostasis. This division of Christ’s person undermines the doctrine of the incarnation and the unity of Christ’s work of salvation.
Undermining the Incarnation: By dividing Christ into two persons, Nestorianism denies the reality of the incarnation, where the Word (God the Son) became flesh (John 1:14). The Christian faith teaches that Jesus Christ is fully God and fully man, united in one person. This is central to the Christian understanding of salvation, as only the God-man can reconcile humanity to God through His death and resurrection.
Soteriological Implications: If Christ’s divine and human natures are not united in one person, it raises questions about how salvation is accomplished. Christian orthodoxy teaches that Christ’s divine nature gives His sacrificial death infinite value, while His human nature allows Him to represent humanity. Nestorianism’s separation of Christ’s natures undermines this unity, potentially dividing Christ’s divine and human roles in the work of salvation.
Rejection by Ecumenical Councils: The Council of Ephesus (431 AD) and the Council of Chalcedon (451 AD) both condemned Nestorianism and affirmed the unity of Christ’s person as one hypostasis with two distinct natures. These councils are considered authoritative in defining Christian orthodoxy, and Nestorianism’s rejection by these councils places it outside the bounds of accepted Christian teaching.
Historic Christian Orthodox View
The historic Christian orthodox view is articulated in the doctrine of the hypostatic union, which was definitively expressed at the Council of Chalcedon in 451 AD. This view affirms that Jesus Christ is:
One Person (Hypostasis) in Two Natures: Christian orthodoxy teaches that Jesus Christ is one person with two distinct natures: one divine and one human. These two natures exist without confusion, without change, without division, and without separation. This means that Christ’s divine and human natures are not mixed or merged into a single nature (as in Monophysitism), nor are they separated into two distinct persons (as in Nestorianism). Instead, the two natures are united in one person, fully and completely.
The Incarnation of the Word: Christian orthodoxy holds that in the incarnation, the eternal Word (God the Son) took on human nature without ceasing to be God. Jesus Christ is both fully God and fully man, and this union of natures is essential for His role as the mediator between God and humanity (1 Timothy 2:5).
Theotokos: The Council of Ephesus affirmed that Mary can rightly be called Theotokos (Mother of God) because she gave birth to Jesus Christ, who is fully God and fully man. This title is important because it emphasizes the unity of Christ’s person: the one born of Mary is the same person who is the eternal Son of God.
Salvation Through Christ’s Two Natures: The hypostatic union is essential to Christian soteriology (the doctrine of salvation). Jesus Christ, as both fully God and fully man, accomplishes salvation through His divine and human natures. His human nature allows Him to suffer and die on behalf of humanity, while His divine nature gives His sacrifice infinite value, making it sufficient to atone for the sins of the whole world (Hebrews 2:14-17; Philippians 2:6-8).
Conclusion
Nestorianism is a 5th-century Christological heresy that taught that Jesus Christ existed as two distinct persons, one divine and one human. This belief was condemned by the Council of Ephesus in 431 AD and further clarified at the Council of Chalcedon in 451 AD, which affirmed the doctrine of the hypostatic union—that Jesus Christ is one person with two distinct natures, fully divine and fully human. Nestorianism's division of Christ’s person undermines the biblical doctrine of the incarnation and salvation, and it was rejected as heretical by the early church. Historic Christian orthodoxy maintains that Christ’s divine and human natures are united in one person, which is essential for understanding the incarnation, atonement, and redemption.