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In the Antiochene area of influence, toward the end of the 4th c., Theodore of Mopsuestia in particular sought to investigate the question, clearly distinguishing Christ’s two natures against Apollinaris but seeking to formulate their unity more precisely than had been previously done in his milieu. He spoke of two whole and complete natures that were united without being confused in a single prosopon, or person. To evaluate this formula, we must bear in mind that the Greek prosopon had never lost its original meaning of form, external appearance. In fact Theodore, despite this unitive formula, continued to distinguish too clearly between the divine and human operations in Christ, in effect predicating in him two subjects, corresponding to the two natures. Apollinaris’s doctrine was condemned at Constantinople in 381, and the condemnation forced the Alexandrian theologians to renounce the Logossarx christological model.

Austin Subway Map But from Cyril of Alexandria’s works predating the Nestorian crisis 428, we can see that this detachment was more apparent than real: Cyril speaks of Christ’s whole humanity but continues, in the post-Origenian Alexandrian tradition, to subordinate it to the Logos so that it is still just the passive instrument through which the latter operates in the world. The Apollinarist crisis aroused only marginal interest in the West, where the christological formula that predicated two complete natures of Christ united but not confused in a single person, used earlier by Tertullian, was imposed without too much difficulty see the episode of Leporius and Augustine.

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