Apollinarism

The Trinity had been recognized at the Council of Nicea in 325, but debate about exactly what it meant continued. A rival to the more common belief that Jesus Christ had two natures was monophysitism ("one nature"), the doctrine that Christ had only one nature. Apollinarism and Eutychianism were two forms of monophysitism. Apollinaris's rejection of Christ having a human mind was considered an over-reaction to Arianism and its teaching that Christ was a lesser god.[3]

Theodoret charged Apollinaris with confounding the persons of the Godhead and giving in to the heretical ways of Sabellius. Basil of Caesarea accused him of abandoning the literal sense of the scripture, and taking it up wholly with the allegorical sense. His views were condemned in a Synod at Alexandria, under Athanasius of Alexandria, in 362, and later subdivided into several different heresies, the main ones of which were the Polemians and the Antidicomarianites.

Apollinaris, considering the rational soul and spirit as essentially liable to sin and capable, at its best, of only precarious efforts, saw no way of saving Christ's impeccability and the infinite value of Redemption, except by the elimination of the human spirit from Jesus' humanity, and the substitution of the Divine Logos in its stead.[1] Apollinarism was declared to be a heresy in 381 by the First Council of Constantinople.[2]

Christian philosopher William Lane Craig has proposed a neo-Apollinarian Christology in which the divine Logos completes the human nature of Christ. Craig says his proposal is tentative and he welcomes critique and interaction from other scholars.[4]

Craig also clarifies "what I called a Neo-Apollinarian Christological model" by stating that

What I argue in my Neo-Apollinarian proposal is that the Logos brought to the human body just those properties which would make it a complete human nature – things like rationality, self-consciousness, freedom of the will, and so forth. Christ already possessed those in his divine nature, and it is in virtue of those that we are created in the image of God. So when he brought those properties to the animal body – the human body – it completes it and makes it a human nature. Against Apollinarius, I want to say that Christ did have a complete human nature. He was truly God and truly man. Therefore his death on our behalf as our representative before God was efficacious.[5]

• Dyophysitism – Christological position
• Miaphysitism – Christological doctrine
• Nestorianism – Umbrella term used for several related but distinct sets of Christian teachings

•  This article incorporates text from a publication now in the public domain: Chambers, Ephraim, ed. (1728). Cyclopædia, or an Universal Dictionary of Arts and Sciences (1st ed.). James and John Knapton, et al. {{cite encyclopedia}}: Missing or empty |title= (help)
• Artemi, E., «Mia physis of God Logos sesarkomeni» a)The analysis of this phrase according to Cyril of Alexandria b)The analysis of this phrase according to Apollinaris of Laodicea», Ecclesiastic Faros t. ΟΔ (2003), 293 – 304.
• Chan, Joyce (2021). Apollinarianism, Carey Theological College, University of British Columbia.
• McGrath, Alister. 1998. Historical Theology, An Introduction to the History of Christian Thought. Oxford: Blackwell Publishers. Chapter 1.
• Edwards, Mark (2009). Catholicity and Heresy in the Early Church. Ashgate. ISBN 9780754662914.