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Заболотный Е. А. Был ли Несторий православным? (По поводу статей М. Анастоса и А. де Аллё) // Вестник ПСТГУ. Серия III: Филология. 2013. Вып. 5 (35). С. 30-40.
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The article attempts to critically investigate the opinion of the famous researcher in the fild of Nestorius' theology M. Anastos which he expressed in the work «Nestorius Was Orthodox» and similar point of view of A. de Halleux. In discussing Nestorius, the author has relied heavily upon the Second Apology of Nestorius (Tegourta of Heracleides of Damascus). One of the principal objectives of the article was an attempt to establish whether it's possible to speak of the «very thin or nonexistent» line which separates Cyril of Alexandria and Nestorius on the problem of communicatio idiomatum or it's necessary to assert the fundamental disagreements. Therefore the article includes the study of the questions of the Mariology, which are closely related to the Christology, including the problem ofprosopon of union in the theology of Nestorius.
christology, communicatio idiomatum, Cyril of Alexandria, mariology, Nestorius, Tegourta of Heracleides of Damascus
1. Brok S. 1995 “Hristologija Cerkvi Vostoka” (Christology of Eastern Church), in VDI, 1995, vol. 2/213, pp. 39-53.
2. Seleznev N. N. Nestorij i Cerkov' Vostoka (Nestorius and Eastern Church), Moscow, 2005.
3. Abramowski L. Untersuchungen zum Liber Heraclidis des Nestorius, Louvain, 1963.
4. Abramowski L. 1994 “The History of Research into Nestorius”, in Syriac Dialogue 1. First Non-Official Consultation on Dialogue within the Syriac Tradition, Vienna, 1994, pp. 54-69.
5. Anastos M. V. 1962 “Nestorius was Orthodox”, in DOP, 1962, vol. 16, pp. 117-140.
6. Bethune-Baker J. F. Nestorius and his teaching, a fresh examination and evidence with special reference to the newly recovered Apology of Nestorius (The Bazaar of Heraclides), Cambridge, 1908.
7. Fameree J. 2009 “Ephesus and Nestorius: A Christological misunderstanding”, in Hall S. G. (ed.) Jesus Christ today: Studies of Christology in various contexts: Proceedings of the Acaddmie internationale des sciences religieuses, Oxford 25-29 August 2006 and Princeton 25-30 August 2007, Berlin, 2009, pp. 105-124.
8. Grillmeier A. 1961 “Das Scandalum oecumenicum des Nestorius in kirchlichdogmatischer und theologiegeschichtlicher Sicht”, in Scholastik, Freiburg, 1961, vol. 36, pp. 321-356.
9. Grillmeier A. Jesus der Christus im Glauben der Kirche, Freiburg, Basel, Wien, 1990, vol. 1: Von der Apostolischen Zeit bis zum Konzil von Chalcedon (451).
10. Halleux A., de. 1993 “Nestorius. Histoire et Doctrine”, in Irenikon, Chevetogne, 1993, vol. 66, pp. 38-51, 163-178.
11. Halleux A., de. 1994 “Nestorius. History and Doctrine”, in Syriac Dialogue 1. First Non-Official Consultation on Dialogue within the Syriac Tradition, Vienna, 1994, pp. 200-215.
12. Jugie M. Nestorius et la controverse nestorienne, Paris, 1912.
13. Mann F. Die Weinachtspredigt Gregors von Nyssa: Uberlieferungsgeschichte und Text, Munster, 1975.
14. Rucker I. 1936 “Nestorios”, in RE, 1936, vol. 17/33, pp. 126-137.
15. Scipioni L. I. Ricerche sulla Cristologia del «Libro di Eraclide» di Nestorio: la formulazione teologica e il suo contesto filosophico, Fribourg, 1956.
16. Scipioni L. I. Nestorio e il concilio di Efeso: Storia dogma critica, Milano, 1974.
Заболотный Е. А. Христология Церкви Востока: основные направления развития в V - нач. VII в. // Вестник ПСТГУ. Серия III: Филология. 2014. Вып. 5 (40). С. 33-44. DOI: 10.15382/sturIII201440.33-44
The article deals with the unsolved problem of the relationship between the Antiochene theology and the Christology of the Church of the East. Special attention was paid to the problem of the influence exercised by the theological systems of Theodore of Mopsuestia and Nestorius on the development of the East Syrian Church doctrine from the 5th to early 7th centuries, i.e. the most important age in the history of doctrine, and the problem of periodization. The author have studied the main writings of the East Syrian theologians of the period and decisions of the councils (from the council of 486 which officially adopted “Theodorian” Christological scheme to the reception of the “Nestorian” Christology of two hypostases at the assembly of bishops of 612). The study of the Syriac sources allowed of drawing an important conclusion about the heterogeneity of the development of the East Syrian Church doctrine and existence of the two main trends within the Christology of this Church, i.e. the “Theodorian” Christology accepted by Narsai and the “Nestorian” theology that Babai the Great and the bishops who participated in the asssembly of 612 followed.
Antiochene School, Babai the Great, Сhristology, Church of the East, Narsai, Nestorius, Syriac Christianity, Theodore of Mopsuestia.

1. Brok S. 1995 “Hristologija Cerkvi Vostoka” (Christology of Eastern Church), in Vestnik drevnej istorii, Moscow, 1995, vol. 2/213, pp. 39–53.
2. Davydenkov O., ierej. Hristologicheskaja sistema Sevira Antiohijskogo: Dogmaticheskij analiz (Christological System of Severus of Antiochia: Dogmatic Analysis), Moscow, 2007.
3. Jevtich I., Murav'jov A. V. 2002 “Babaj Velikij” (Babai the Great), in Pravoslavnaja jenciklopedija, Moscow, 2002, vol. 4, pp. 239–240.
4. Seleznev N. N. 2009 “Imja Nestorija kak simvol i vopros ego pochitanija v vostochno-sirijskoj tradicii hristianstva” (Name of Nestorius as Symbol and Question of His Homage in Eastern Syrian Tradition of Christianity), in Simvol, Paris, Moscow, 2009, vol. 55, pp. 257–286.
5. Seleznev N. N. Nestorij i Cerkov' Vostoka (Nestorius and Eastern Church), Moscow, 2005.
6. Seleznev N. N. 2014 “«Poslanie o edinstve» bagdadskogo mel'kita v sostave jenciklopedicheskogo «Svoda» arabojazychnogo kopta XIII veka” (“Letter about Unity” of Bagdad Melchite inside Encyclopedic “Code” of Arabic-Speaking Copt of XIII Century), in Seleznev N. N. Pax Christiana et Pax Islamica: Iz istorii mezhkonfessional'nyh svjazej na srednevekovom Blizhnem Vostoke, Moscow, 2014, pp. 33–42.
7. Seleznev N. N. Hristologija Assirijskoj Cerkvi Vostoka: Analiz osnovnyh materialov v kontekste istorii formirovanija verouchenija (Christology of the Assyrian Eastern Church: Analysis of Main Materials in Context of History of Doctrine Formation), Moscow, 2002.
8. Shanenko I. F. 2001 “Hristologicheskaja formula Nestorija v bogoslovii Babaja Velikogo” (Christological Formula of Nestorius in Theology of Babai the Great), in ΧΙ Ezhegodnaja Bogoslovskaja Konferencija PSTGU: Materialy 2001 g., Moscow, 2001, pp. 13–24.
9. Jang F. M. Ot Nikei do Halkidona: Vvedenie v grecheskuju patristicheskuju literaturu i ee istoricheskij kontekst (From Nicea to Chalcedon: Introduction to Greek Patristic Literature and Its Historical Context), Moscow, 2013.
10. Lampe G. W. (ed.) A Patristic Greek Lexicon, Oxford, 1961.
11. Abramowski L. 1974 “Die Christologie Babais des Grossen”, in Orientalia Christiana Analecta, Roma, 1974, vol. 197, pp. 219–245.
12. Abramowski L. Untersuchungen zum Liber Heraclidis des Nestorius, Louvain, 1963 (Corpus scriptorum christianorum orientalium; vol. 242, Subs. 22).
13. Brock S. 1992 “The Christology of the Church of the East in the Synods of the Fifth to Early Seventh Centuries: Preliminary Considerations and Materials”, in Brock S. Studies in Syriac Christianity, Aldershot, 1992, pp. 125–142.
14. Chediath G. The Christology of Mar Babai the Great, Kottayam, 1982.
15. Chesnut R. A. 1978 “The Two Prosopa in Nestoius’ «Bazaar of Heracleides»”, in The Journal of Theological Studies, Oxford, 1978, vol. 29/2, pp. 392–409.
16. Grazianskyj M. Die Politik Kaiser Justinians I. gegenüber den Monophysiten: [Diss. zur Erlangung des akademisches Grades Dr. phil.], Jena, 2005.
17. Grillmeier A. Jesus der Christus im Glauben der Kirche, Freiburg, Basel, Wien, 1990, vol. 1; 1989, vol. 2/2.
18. Guillamount A. 1969/1970 “Justinien et l’église de Perse”, in Dumbarton Oaks Papers, Washington, Cambridge, 1969/1970, vol. 23/24, pp. 41–66.
19. Halleux A., de. 1994 “Nestorius: History and Doctrine”, in Syriac Dialogue 1: First Non-Official Consultation on Dialogue within the Syriac Tradition, Vienna, 1994, pp. 200–215.
20. Hanson R. P. C. The Search for the Christian Doctrine of God: The Arian Controversy, 318–381, Edinburgh, 1988.
21. Jansen T. Theodor von Mopsuestia. De Incarnatione, Berlin, New York, 2009.
22. Mar Aprem. 1995 “La théologie de l’Eglise de l’Orient est-elle nestorienne?“, in Istina, Paris, 1995, vol. 40, pp. 73–82.
23. McLeod F. G. 1981 “Man as the Image of God: Its Meaning and Theological Significance in Narsai”, in Theological Studies, Woodstock (Maryland), New York, Baltimore, 1981, vol. 42, pp. 458–467.
24. McLeod F. G. “Introduction”, in Narsai’s Metrical Homilies…, pp. 7–34.
25. McLeod F. G. The Role of Christ’s Humanity in Salvation: Insights from Theodore of Mopsuestia, Washington, 2005.
26. Ortiz de Urbina I. Patrologia Syriaca, Roma, 1958.
27. Sullivan F. A. The Christology of Theodore of Mopsuestia. Roma, 1956.
28. The Case Against Diodore and Theodore: Texts and their Contexts / J. Behr, ed., transl.
Oxford, 2011. (Oxford Early Christian Texts).
29. Vries W., de. 1951 “Die syrisch-nestorianische Haltung zu Chalkedon“, in Grillmeier A., Bacht H. (eds.) Das Konzil von Chalkedon. Geschichte und Gegenwart, Würzburg, 1951, vol. 1, pp. 603–635.
Заболотный Е. А. Учение Диодора Тарсийского: христология воплощения или вочеловечения? // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 5 (45). С. 38-46. DOI: 10.15382/sturIII201545.38-46
This article researchs the teaching of Diodore of Tarsus († before 394) and his theological terminology which is close to the “Logos-sarx” Christology. The author has examined the thesis presented by A. Grillmeier that Diodore had adopted the “Logossarx” Christology and the arguments of Grillmeier’s opponents, such as R. Greer and F. Sullivan. By studying the extant fragments from Diodore’s works, one must definitely conclude that in his Christology the Logos assumed the perfect man, not flesh. Consequently, the teaching of Diodore can be described as classical Antiochene Christology, although, in contrast to Theodore of Mopsuestia († 428), he presented the more strict division between the Logos and man Jesus, with no solution to the question of a unity in Christ.
Apollinarianism, Сhristology, Diodore of Tarsus, Grillmeier, School of Alexandria, School of Antioch, Theodore of Mopsuestia

1. Pelikan Ja. Hristianskaja tradicija: Istorija razvitija verouchenija (Christian Tradition: History of Doctrine Development), Moscow, [2007], vol. 1.
2. Fokin A. R. 2002 “Afanasij I Velikij: Bogoslovie” (Athanasius the Great: Theology), in Pravoslavnaja Jenciklopedija, Moscow, 2002, vol. 4, pp. 32–41.
3. Jang F. M. Ot Nikei do Halkidona: Vvedenie v grecheskuju patristicheskuju literature i ee istoricheskij kontekst (From Nicaea to Chalcedon: Introduction to Greek Patristic Literature and Its Historical Context), Moscow, 2013.
4. Abramowski R. 1931 “Untersuchungen zu Diodor von Tarsus”, in Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche, Giessen, Berlin, 1931, vol. 30, pp. 234–262.
9. Devreesse R. Essai sur Théodore de Mopsueste, Città del Vaticano, 1948.
11. Gerber S. Theodor von Mopsuestia und das Nicänum: Studien zu den katechetischen Homilien, Leiden, 2000.
12. Greer R. A. 1966 “The Antiochene Christology of Diodore of Tarsus”, in Journal of Theological Studies, Oxford, 1966, vol. 17, pp. 327–341.
13. Greer R. Theodore of Mopsuestia: Exegete and Theologian, London, 1961.
14. Grillmeier A. Jesus der Christus im Glauben der Kirche, Freiburg, Basel, Wien, 1990, vol. 1.
15. Hanson R. The Search for the Christian Doctrine of God: The Arian Controversy, 318–381, Edinburg, 1988.
16. Jansen T. Theodor von Mopsuestia: De Incarnatione, Berlin; New York, 2009.
17. Jugie M. 1949 “La doctrine christologique de Diodore de Tarse d’après les fragments de ses oeuvres”, in Euntes Docete, Roma, 1949, vol. 2, pp. 171–191.
18. Lietzmann H. Apollinaris von Laodicea und seine Schule, Tübingen, 1904.
19. McLeod F. G. The Role of Christ’s Humanity in Salvation: Insights from Theodore of Mopsuestia, Washington, 2005.
21. Richard M. 1943 “La Tradition des fragments du traité Peri tes enanthropeseos de Théodore de Mopsueste”, in Le Muséon, Louvain, 1943, vol. 56, pp. 55–75.
24. Sullivan F. A. The Christology of Theodore of Mopsuestia, Roma, 1956.
25. Behr J. (ed.) The Case against Diodore and Theodore: Texts and their Contexts, Oxford, 2011.
Заболотный Е. А. Учение Афраата и его место в сирийской христологии IV в. // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 4 (49). С. 46-54. DOI: 10.15382/sturIII201649.46-54
Various aspects of the teaching of Aphrahat, the Persian sage († after 345), have drawn a lot of attention over the years, with his Christology being one of the most debatable problems. In the fi rst half of the 20th century Friedrich Loofs asserted that Aphrahat had ascribed the human properties, mentioned in the New Testament, not to the preexistent Son of God, but to the “historical Jesus”. According to the scholar, Aphrahat did not mention the pre-existence of Christ in a sense of a hypostasis, distinguished from the Father, because in the beginning He had existed as the spirit of God. The current article attempts not only to defi ne basic concepts of Aphrahat’s Christology and critically research Loofs’s interpretation, but also to put this Christological teaching into the context of Syriac theological tradition of the 4th century. By comparing Aphrahat’s Demonstrations with the writings of Ephrem the Syrian and Cyrillonas, the author has argued that all these concepts (communicatio idiomatum, the teaching of the pre-existent Son as the subject of Divine and human properties, as well as Aphrahat’s insistence on the Virgin Mary’s Divine maternity) had been accepted by Ephrem and Cyrillonas in order to be replaced by Antiochene Christology in the 5th century. At the same time, Ephrem excluded some archaic features of Aphrahat’s doctrine, such as subordinationism, from Syriac tradition, also improving theological vocabulary of the Persian sage and understanding the term "..." not only as the “reality”, “existence” or the “way of being”, but mostly as the “nature”.
Aphrahat, Сhristology, Church of the East, Cyrillonas, East Syrian tradition, Ephrem the Syrian, F. Loofs, Persia, Syriac Christianity, I. Ortiz de Urbina

1. Afraat Persidskii Mudrets. Takhvita o voinakh / Prot. L. Grilikhes, G. M. Kessel', per. // Bogoslovskie trudy. 2004. Sb. 39. P. 61–78.
2. Afraat Persidskii Mudrets. Takhvita o synakh Zaveta / Prot. L. Grilikhes, G. M. Kessel',  per. // Bogoslovskie trudy. 2003: Sb. 38. P. 120–146.
3. Afraat. Takhvity o liubvi i vere / Prot. L. Grilikhes, G. M. Kessel', per. // Bogoslovskii vestnik. 2003. № 3. P. 31–69.
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8. Kessel' G. M. Uchenie o dukhovnoi zhizni Afraata Persidskogo Mudretsa po ≪Takhvite o synakh Zaveta≫ // Bogoslovskie trudy. 2003. Vol. 38. P. 356–375.
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10. Seleznev N. N. Khristologiia Assiriiskoi Tserkvi Vostoka: Analiz osnovnykh materialov v kontekste istorii formirovaniia veroucheniia. Moscow, 2002.
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24. Loofs F. Die trinitarischen und christologischen Anschauungen des Aphraates // Idem. Theophilus von Antiochien ≪Adversus Marcionem≫ und die anderen theologischen Quellen bei Irenaeus. Leipzig, 1930. S. 257–280. (Texte und Untersuchungen; 46/2).
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Заболотный Е. А. Рецепция восточными сирийцами антиохийской традиции: монастыри vs школы // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 61. С. 38-52. DOI: 10.15382/sturIII201961.38-52
As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East.
schools of Edessa and Nisibis, Syriac Christianity, East Syrian tradition, Nestorianism, monasticism, intellectual history, Church of the East, Persia, Byzantium, Syria, Narsai, Mar Aba Ι, Babai the Great, Nestorius, Theodore of Mopsuestia
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Zabolotnyi Evgenii
Academic Degree: Candidate of Sciences* in History;
Place of work: Lomonosov Moscow State University; Lomonosovsky prospect, 27–4, Moscow 119991, Russian Federation;
Post: Researcher;
ORCID: 0000–0002–0629–747X;
Email: e.zabolotnyj20@mail.ru. *According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.
The reported study was funded by RFBR, project number 19–29–07549.