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Theology 1 COPY Flashcards

First round

1
Q

What is theology?

A

Theology is the presentation of the divine Raze (Mysteries) in a manner comprehensible to
the human intellect.

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2
Q

What is the relevance of East Syriac Theology?

A

East Syric tradition is the continuation of the Judeo-Christian movement of the
Sleehe(Apostles). It is significant to observe that, the Church was born in the Aramaic and Semitic context of Orshlem. The thought forms, the imageries and the religious vocabulary used in the New Testament are all Semitic and the Syriac writings are steeped in Biblical Tradition and they preserve for us the authentic primitive spirituality of the times of Shlihe.

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3
Q

Which theological school had a significant influence on East Syriac Christianity?

A

Theological school of Nisbis ( Nissivin)

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4
Q

Who was the founder of the Theological school of Nisbis ?

A

Bishop Mar Yakkob of Nissivin ( Jacob of Nisbis) (325AD)

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5
Q

Who was the first director of the School of Nissivin?

A

Mar Aprem.

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6
Q

What was the term used for the Director of the theological school?

A

Ramban

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7
Q

Which ancient literature says about the destruction of the School of Nissivin?

A

Nissivin Hymns of Mar Aprem.(carmina Nisibena)

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8
Q

Where did Mar Aprem move to when the school of Nisbis was destroyed?

A

School of Edessa

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9
Q

What was the original name of Edessa?

A

Urha.

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10
Q

Who succeeded Mar Aprem as the Ramban of the School of Edessa?

A

Mar Narsai (AD 437)

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11
Q

Who was the Indian Christian in the school of Nisbis who helped Mar Komai to translate Epistle to the Romans from Greek to Syriac?

A

Daniel the Indian (5th century)

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12
Q

Which period of the East Syriac Church was famous for being purely Judeo-Christian (un Hellenised )?

A

Before AD 400

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13
Q

Who were the main fathers of east Syriac Christianity in its pure Semitic characteristics?

A

Mar Afrahat and Mar Aprem

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14
Q

What is the uniqueness of East Syriac theology?

A

The Semitic and Biblical characteristics.

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15
Q

What is the main difference in the theological approach of Greek and Syriac traditions?

A

Greek is philosophical and analytical while the Syriac approach is symbolic and Synthetic

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16
Q

Who were the Theological guides for Mar Narsai?

A

Mar Diodorus and Mar Theodorus of Mopsuestia.

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17
Q

Who succeeded Mar Narsai as the head of the School of Nissivin?

A

Mat Awraham bes Ramban.

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18
Q

Who was the director of the School of Nissivin post A. D. 571?

A

Mar Henana

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19
Q

What was the duration of regular courses at the School of Nissivin?

A

3 years.

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20
Q

Which was the honour (privilege ) given to Ramban of the School of Nissivin?

A

M’pasqana, the commentator of the Sacred Scripture.

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21
Q

When did Mar Henana take charge as Ramban of the School of Nissivin?

A

571 AD.

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22
Q

After the decline of Nissivin Schoool, which schools started emerging?

A

Schools of Selucia and Basos.

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23
Q

Apart from Church-related subjects, which were the subjects taught at Nissivin School?

A

Medicine, geography, and history were taught.

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24
Q

What was the title of the assistant of Ramban in the school of Nissivin?

A

Rambaitha.

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25
Q

What was the title given to Lecturers at the School of Nissivin?

A

M’qeriane.

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26
Q

What was the lowest grade of the teaching staff at the School of Nissivin?

A

M’hagiena.

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27
Q

What is the post of M’qeriane?

A

One who teaches by reading.

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28
Q

What is the meaning of M’hagiena?

A

Senior student/ thinker (equivalent to trainee staff).

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29
Q

Who were the East Syriac Fathers who revised the statutes for the School of Nissivin?

A

Mar Narsai and Mar Henana

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30
Q

How many canons were there in statutes revised by Mar Narsai?

A

22.

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31
Q

What is ‘Luminous eye’ according to Mar Aprem ?

A

It is the inner eyes of faith. Mar Aprem considered scripture and nature as windows to truth.
In this sacramental view, one with an eye of faith or luminous eye can only see through these
windows to understand the truth. The revelations are hidden in the nature and in the scripture.

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32
Q

Which are the three early prominent symbols of Ruha d’Kudsha explained by Mar
Afrahath and Mar Aprem?

A

Fire, Dove and Oil.

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33
Q

Who are the early East Syriac fathers who gave feminine symbolism to Ruha d’Kudsha?

A

Mar Aprem and Mar Afrahath.

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34
Q

What is the term used to denote the invocation of Ruha d’Kudsha?

A

Ruhapa (Hovering).

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35
Q

What does Mar Aprem say about Robe of Glory in connection with Adam and Isho
M’shiha?

A

At the fall, Adam was stripped off his Robe of Glory. It was restored to every baptized
individual by M’shiha through His Mammodisa.

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36
Q

Which East Syriac father calls the Invocation of Ruha d’Kudsha as Brooding, as a
feminine quality?

A

Mar Aprem.

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37
Q

What is called Proto monasticism?

A

The Mesopotamian monasticism that is distinct and independent of Egyptian monasticism.
(Banai Qyama)

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38
Q

Where can we find details about Bani Qyama?

A

Mar Afraht’s IVth demonstration

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39
Q

What is the term used to denote the lifestyle of Bnai Qyama?

A

he term used to denote the lifestyle of Bnai Qyama?
Ihidaya

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40
Q

Which East Syriac Father commented that the very aim of incarnation is the deification of
Man?

A

Mar Aprem

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41
Q

“He clothed Himself in the likeness of man to bring man to the Likeness of Himself.”
Whose quote is this?

A

Mar Aprem.

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42
Q

According to Mar Aprem which are the three basic symbols by which Alaha reveals
Himself?

A

Through Nature, through Sacred Scripture, and Incarnation.

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43
Q

Who calls Alaha as the “Lord of Symbols”?

A

Mar Aprem.

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44
Q

What imagery does Mar Aprem use to describe the Life-giving presence of Alaha in Holy
Qurbana?

A

Sam Hayye (Medicine of Life).

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45
Q

Apart from Mar Aprem, who is the East Syriac Father who uses the imagery of Sam Hayye
to describe the Life-giving presence of Alaha in Holy Qurbana?

A

Mar Narsai.

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46
Q

What imagery does Mar Narsai use to describe the Triune Alaha?

A

Fire.

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47
Q

Who calls Holy Qurbana “A Pledge of Life for Mortals”?

A

Mar Narsai.

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48
Q

How does Mar Aprem link Incarnation with Holy Qurbana?

A

Through the consecratory role of Ruha d’Qudsha. The Ruha d’Qudsha who acted at the
Incarnation continues the same act in the Holy Qurbana.

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49
Q

“The fire of the compassion descended; and took residence in the Bread”; Whose quote is
this?

A

Mar Aprem.

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50
Q

According to Mar Theodore of Mopseustia, what is the symbolism of “cold and dark
coal”?

A

The Sacrificial Body of Isho M’shiha

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51
Q

According to Mar Theodore of Mopseustia, what is the symbolism of “luminous and hot
coal”?

A

The Risen Body of Isho M’shiha. revived through the epiclesis.

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52
Q

How does Mar Narsai explain the nature and person of M’shiha?

A

He explains M’shiha as One Parsopa (Person) in Two Kyane (Natures) and both natures are
complete

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53
Q

What is the summary of Christology taught by Mar Babai, the Great?

A

Kyana (Nature), does not have an existence in itself; it exists only as a Qnoma (Essence). The
term Two Qnome, therefore signifies that two Kyane (Natures) exist in M’shiha.

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54
Q

How did the Theology of the East Syriac Church evolve?

A

The evolution of the theology of the East Syriac Church was an organic growth by the
synthesis of primarily Judeo-Christian/Semitic and Biblical theological thoughts of Afrahat
and Mar Aprem and Christology of Antiochene Fathers like Theodore of Mospsuestia.

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55
Q

What is Kyana?

A

Nature

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56
Q

What is Qnoma?

A

Essence

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57
Q

The created world is not Alaha nor an evidence for the existence of Alaha, but a pointer
towards the Hidden Power of Alaha.”; Whose quote is this?

A

Mar Aprem

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58
Q

What is Hyla Kasya?

A

Hidden Power

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59
Q

Who comments; “Father, Son and Ruha d’Kudsha can be reached only by their names; do not look further, to their persons (Persopa), just meditate on their Names. If you investigate the person of Alaha, you will perish, but if you believe in the Name, you will live.”?

A

Mar Aprem.

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60
Q

Which is the prominent Theological School along with School of Antioch?

A

School of Alexandria.

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61
Q

Which school was also known as “Christology from Above”?

A

School of Alexandria

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62
Q

Why Alexandrian School was known as Christology from Above?

A

There Christology was centred on Word of Alaha, Logos.
The Christology of the school of Alexandria was centred on the theme ‘word became flesh.
The word of God became the historical Jesus Christ. Alexandrians did not sufficiently stress
the humanity of Christ.

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63
Q

Which school was also known as “Christology from Below/ Ascending Christology”?

A

School of Antioch (East Syriac Theology).

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64
Q

Why Antiochian School was known as Christology from Below?

A

There Christology was centered on Historical Isho M’shiha of Nazareth, and ascended to
affirm the Divinity of Lord.
The Christology of the School of Antioch that East Syriac Church followed is the word- man
Christology. It starts with historical Jesus Christ and affirm the divinity of the Lord. It did not
divide Jesus Christ in to two persons but gave sufficient emphasis on humanity as well.

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65
Q

Who were the prominent teachers of School of Alexandria?

A

Mar Clement, Mar Origen, Mar Athanasius, and Mar Theophilus.

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66
Q

“Divinity is not received from the Mother nor Humanity is received from the Father. Both natures are miraculously joined together in Isho M’shiha” Where can we find this in East Syriac Liturgy?

A

Teshbohtha, Lelya, First Monday of Suvara.

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67
Q

What was the topic emphasised in Sunnahadose of Ephesus (431)?

A

Divinity of Isho M’shiha.

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68
Q

What was the topic emphasised in Sunnahadose of Chalcedon (451)?

A

Full Humanity of Isho M’shiha.

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69
Q

How was the approach of the Alexandrian School to the Mystery of M’shiha?

A

They stressed on unity of two natures in the person of M’shiha.

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70
Q

How was the approach of the Antiochian School to the Mystery of M’shiha?

A

They emphasized on distinction of two natures and their characteristics in the one person of
Isho M’shiha.

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71
Q

Who is the “Architect of Creation” according to Mar Aprem?

A

Ruha d’Qudsha.

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72
Q

Who calls Ruha d’Qudsha as the”Treasure of Life”?

A

Mar AbdIsho Hazzaya. (7th Cent.)

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73
Q

How does Mar Narsai describe Ruha d’Qudsha?

A

Heavenly Treasure.

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74
Q

Who teaches: “The Fire of Ruha d’Qudsha is the divine impulse in human affairs”?

A

Mar Abdisho Hazzaya.

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75
Q

Does East Syriac tradition accept the Council of Ephesus?

A

No

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76
Q

When did Church of the East accept nicean council of 325?

A

410 - During council of Mar Isaq

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77
Q

When was the Synod (Council/ Sunnahadose) of Chalcedon convened?

A

A. D. 451.

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78
Q

Did East Syriac Church accept the Synod (Council/ Sunnahadose) of Chalcedon?

A

Yes.

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79
Q

What is Henophysitism?

A

It is a synonym of Miaphysitism (Single- nature doctrine).

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80
Q

. Did the Miaphysites accept the doctrine of the Synod (Council/ Sunnahadose) of
Chalcedon?

A

No

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81
Q

Who are called Chalcedonian Churches?

A

The Churches that accept the Christology professed by the Synod (Council/
Sunnahadose) of Chalcedon.

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82
Q

Which was the Heresy against which Mar Diodorus of Tarsus (+391) fought?

A

Appolinarism (Christological heresy proposed by Apollinaris of Laodicea that argues
that Jesus had a human body and sensitive human soul, but a divine mind and not a
human rational mind, the Divine Logos taking the place of the latter).

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83
Q

What is the Christology Professed by the Synod (Council/ Sunnahadose) of Chalcedon?

A

Isho M’shiha is perfect in divinity and perfect in humanity. The two natures of
M’shiha are united without confusion, change, division or separation. The property of
both natures is preserved.

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84
Q

What was the Heresy of Docetism?

A

Docetism taught that M’shiha did not have a real or natural body during his life on
earth but had only an apparent body.

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85
Q

What is the reason for considering Mar Diodorus of Tarsus as the originator of
Nestorianism?

A

In the one Nature of M’shiha, he made a distinction between Alaha the Man and the
man born of Marth Mariam.

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86
Q

How did Mar Theodorus of Mopseustia explained East Syriac Christology?

A

He developed the doctrine of ‘Two Natures’ in M’shiha. Son of Alaha and Man were
united in one Incarnate Person. By perfect conjugation or unity, M’shiha is the one and
the same in Person, but not one and same in Nature.

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87
Q

Who professed Independence of Humanity of M’shiha, with no substantial identity
between Alaha and Man?

A

Mar Theodorus of Mopseustia.

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88
Q

When was Mar Theodorus of Mopseustia Anathemized?

A

In AD 553, Sunnahadose (Council) of Constantinople.

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89
Q

Why the Church of the East did not acknowledge Fifth Ecumenical Council
(Sunnahadose) of Constantinople?

A

Due to the Anathemization of Mar Theodorus of Mopseustia in A. D.553, at the
Council (Sunnahadose) of Constantinople.

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90
Q

Which Patriarchal See was headed by Mar Nestorius?

A

He was the Patriarch of Constantinople.

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91
Q

Why did the East Syriac Church accept Mar Nestorius?

A

Because what Mar Nestorius taught was proper East Syriac Theology.

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92
Q

When I came here, I found a dispute among the members of the Church, some of whom
were calling the Blessed Virgin Mother of Alaha, while others calling her Mother of man.
Gathering both parties together, I suggested that she should be called Mother of M’shiha, a
term which represented both God and man, as it is used in the Gospels.” Whose words are
these?

A

Mar Nestorius.

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93
Q

Why East Syriac Churches are also called as Nestorians even though they are not accepting
the Heresy of Nestorianism?

A

Because the East Syriac Church accepted Mar Nestorius as an Orthodox Malpan who
professed pure East Syriac Theology.

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94
Q

“School of thought that denies the hypostatic union of the divine and human natures in
M’shiha, allowing for only ‘a moral union’ of a human person and a divine person. They were
mechanically joined together, one being Son by nature and the other Son by association.
Hence there are two persons in Isho M’shiha.” Which Heresy is this?

A

Nestorianism

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95
Q

Was Mar Nestorius responsible for what is known as Nestorianism today?

A

No, it was a false allegation made against him for which he was not responsible.

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96
Q

Was Mar Nestorius a Nestorian?

A

No

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97
Q

No Question

A

No Answer

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98
Q

What is a Heresy?

A

It is a false teaching which either denies or is against the Ancient True Apostolic faith.

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99
Q

‘Because circumcision had been required in the Old Testament for membership in Alaha’s
covenant, many thought it would also be required for membership in the New Covenant that
Christ had come to inaugurate. In other words, one had to become a Jew to become a
Christian.’ Which heresy is this?

A

Circumcision Heresy (1st Century).

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100
Q

What is a Schism?

A

A schism is a formal break within the Church, usually due to disputes over the teachings of
the Church.

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101
Q

What is Adoptionism?

A

Adoptionism is a heresy which maintains that Isho was a human being who became divine by
adoption. Some taught that this occurred at his Mammodisa, while others believed he became
God at his resurrection.

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102
Q

Who declared Adoptionism to be Heretic?

A

Pope Victor I.

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103
Q

What is Arianism?

A

They taught that M’shiha is not truly divine but a created being. Alaha alone is immutable
and self-existent, and the Son (M’shiha) is not Alaha but a creature with a beginning.

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104
Q

Who was the proposer of Arianism?

A

Arius, an Alexandrian Bishop (4th century).

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105
Q

Which is the Heresy that denied the Divinity of Isho M’shiha?

A

Arianism.

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106
Q

Who defended the Church by punching Arius on his face?

A

Mar Zakha of Myra, popularly known as St. Nicholas/ Santa Claus.

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107
Q

Where did Mar Zakha defend the Church by punching Arius on his face?

A

Sunnahadose of Nicea, A. D. 325.

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108
Q

What is Appolinarism?

A

A heresy which taught that Isho had a human body and sensitive human soul, but a divine
mind and not a human rational mind, the Divine Logos taking the place of the latter.

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109
Q

When was Appolinarism declared as heresy?

A

A. D. 381

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110
Q

What is Patripassianism?

A

The doctrine that taught that Alaha the Father also suffered the sufferings of Isho M’shiha.

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111
Q

What is Sabellianism?

A

The Sabellianists taught that Isho M’shiha and Alaha the Father were not distinct persons, but
two aspects or offices of one person. According to them, the three persons of the Trinity exist
only in Alaha’s relation to man, not in objective reality.

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112
Q

What is Eutychian Heresy?

A

Eutychianism teaches that instead of being one person with two natures, as Christology
asserts, M’shiha is one person with one nature. The Eutychian heresy ends up denying the
true humanity of M’shiha.

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113
Q

What is a Schism?

A

It is the division occurring in the Church due to disputes, resulting in formation of two
separate ecclesiastical fractions.

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114
Q

Which is the greatest schism in Christianity?

A

The Great Schism of A. D. 1054.

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115
Q

What is the word meaning of FILIOQUE?

A

It means ‘and from the Son’.

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116
Q

What is Excommunication?

A

Officially excluding someone from participation in the sacraments and services of the
Church.

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117
Q

What is Anathematization?

A

It is similar to Major Excommunication by which somebody is expelled from the Church and
thus the individual is formally banned to partake or administer any of the sacraments.

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118
Q

What does the word Orthodox mean?

A

True Faith

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119
Q

Which are the two poles in East Syriac Theology and literature according to Scholars?

A

Semitic and Hellenic poles.

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120
Q

What is the difference of the Hellenic pole from the Semitic Pole in East Syriac theology?

A

Hellenic Pole has a great influence of Greek Theology and the Greek Language.

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121
Q

What is the peculiarity of Greek theology ?

A

It is more philosophical and analytical

122
Q

What is the peculiarity of Semitic theology?

A

It is more symbolic and synthetic.

123
Q

What does the word Tupsa mean?

A

Type (Typology).

124
Q

What is Haggada?

A

It is a specific form of Jewish literature, which greatly influenced East Syriac Theology. It
means literary narration.

125
Q

What is the eschatological approach of east Syriac theology?

A

Baptism and Eucharist restore the condition of the first paradise and anticipate the future
state, foretaste of the happiness to come.

126
Q

What is is a necessary condition to understand divine revelation in Nature, Scripture and in
the person of M’shiha according to East Syriac Fathers?

A

Haimanusa (Faith). Eye of faith

127
Q

What is typology?

A

Typology is an interpretive principle; it is the study of Biblical types. Type is a divine
analogy of the new covenant found in the old covenant.

128
Q

What is soteriology?

A

It is the doctrine of Salvation.

129
Q

What is Kenois?

A

Self emptying.

130
Q

According to the Syriac Fathers like Aphrahat and Aprem, what is the source of the whole
dispensation of salvation?

A

In the human body of M’shiha

131
Q

What is Deification?

A

It means Theosis, the act of exalting to the position of Alaha.

132
Q

What is M’dabranusa?

A

Divine Dispensation.

133
Q

“Lord Your symbols are everywhere, yet You are hidden from everywhere.” Who says so?

A

Mar Aprem

134
Q

What was the Christology proposed by Hnana?

A

Christology of composite hypostasis.

135
Q

Who was the East Syriac Father who fought against the Christology of Hnana?

A

Mar Babai the Great.

136
Q

Who is the author of “The Book of Union”?

A

Mar Babai.

137
Q

What is the theme of “The Book of Union”?

A

It is a synthesis between Mar Theodore’s Christological vision and that of Mar Nestorius.

138
Q

“When Alaha the Word in a sublime manner became one with this particular nature of our
humility, from the very beginning of it’s formation, and forevermore he made it one hypostasis
and one person with Himself, by a wondrous and ineffable union andfilled it with the glory of
his divinity. And in its form he was seen by creation: ‘They beheld!, it says, ‘His glory, the
glory of the Only-Begotten of the Father, full of grace and truth”. Who professed this
Christology?

A

Sahdona.

139
Q

Who is considered par excellence and the pillar of orthodoxy?

A

Mar Thedore of Mopsueatia

140
Q

Who developed systematic theology of two nature in M’Shiha?

A

Mar Theodore of Mopsueatia

141
Q

What did Mar Aprem view the incarnation as, and what was the motivation behind it
according to his perspective?

A

Aprem saw the incarnation as the self-emptying of God, driven by His immense love for
humanity.

142
Q

How does Thedore emphasize the true humanity, and what does he suggest about the
independence of M’shiha’s humanity?

A

Thedore emphasizes the true humanity by expressing the independence of M’shiha’s
humanity, asserting that there is a perfect conjunction in the person of M’shiha, yet distinct
natures where God the Word condescended for salvation through the medium of humanity.

143
Q

What does Theodore consider almost equivalent when it comes to philosophical terms
like ousia, physis, and hypostasis, and how does he differentiate them?

A

Theodore views ousia and physis as nearly interchangeable, both representing nature in a
broad sense, while hypostasis refers to a specific manifestation of a particular nature.
Additionally, he associates prosopon with expressing the being.

144
Q

How does Aprem convey the intimate union of the two natures through the language of
painting?

A

Aprem achieves this by likening God to a painter who, like mixing pigments for painting,
unites divinity and humanity in a seamless blend.

145
Q

What does Hymns on Virginity 29,1 says?

A

The Word of the Most High came down and put on a weak body”

146
Q

How does Ephrem describe the various births of M’shiha, and what significance does he
attribute to each of them?

A

Ephrem describes M’shiha’s multiple births, emphasizing his eternal birth from the Father,
earthly birth from the Virgin, baptismal birth from the river, resurrection from the tomb, and
the symbolic rebirth in the minds and hearts of believers. Ephrem views the name ‘ Isho’ not
merely as a label for M’shiha’s nature but as representative of his saving deeds, particularly in
freeing people from sins, as foretold during the Annunciation.

147
Q

Whose quote is this “Let not the reader think, in reading ‘Man’ that I mean two sons, for
the Son is one indeed”?

A

Mar Narsai

148
Q

In Babai the Great’s interpretation around AD 628, how does he describe Isho M’shiha,
the Son of Alaha, in terms of nature within the Qnome?

A

According to Babai the Great’s interpretation, Isho, the Son of Alaha, is described as the one
Parsopa having the two natures in their proper Qnome.

149
Q

Who was the first in the Persian Church to write a major Christological work?

A

Babai was the first in the Persian Church to write a major Christological work.

150
Q

What is the primary source for understanding the Christological teaching of Babai?

A

The Christological teaching of Babai is primarily contained in his work, the Book of Union.

151
Q

Why did Nestorius prefer the term ‘Christotokos’ over ‘Theotokos’ for expressing Mary’s role as the Mother of M’shiha ?

A

Nestorius believed ‘Christotokos’ eliminated potential blasphemy and malice associated with
non-biblical terms like ‘Theotokos,’ but his stance led to misinterpretation and his eventual
label as a heretic.

152
Q

What theological aspects does the East Syriac liturgy focus on, particularly in relation to
Christ, Christology, and the mystery of Resurrection?

A

The East Syriac liturgy delves into a theological synthesis, addressing the person and function
of Christ, emphasizing both ontological and functional Christology, and highlighting the
mystery of Resurrection.

153
Q

What is the highlight of the prayer Laku Mara in the East Syriac liturgy?

A

The hymn highlights M’shiha’ s salvific and redemptive act and it glorifies him as the
Resuscitator.

154
Q

What is the focus of 3rd G’hantha of the Anaphora of Mar Nesthorius?

A

Anaphora of Mar Nestorius emphasises a descending Christology which discusses M’shiha’s
self-emptying.

155
Q

What is the central theme of the Mar Addai and Mar Mari Anaphora?

A

It is the affirmation of M’shiha as the mediator of salvation.

156
Q

How does the East Syrian Liturgical Prayer’s affirmation of both a rational and immortal
soul, along with a mortal body, contradict the Apollinarian view and respond to docetism
regarding M’shiha’s nature?

A

The prayer explicitly rejects Apollinarianism by maintaining that the Word did not replace the
rational part of M’shiha’s soul. Additionally, it addresses docetism by emphasizing the reality
of M’shiha’s mortal body, aligning with the perspective of Syriac Fathers like Mar Aphrahat
and Mar Aprem, who believe salvation originates from M’shiha’s human body.

157
Q

Why is Sunnahadose of Chalcedon (451) considered acceptable to the East Syriac Church?

A

Because the Christology of the Sunnahadose of Chalcedon aligns with Christological beliefs
of East Syriac Church.

158
Q

What was the significance of the Sunnahadose of Chalcedon in addressing the question of
the duality in M’shiha according to the Synodicon Orientale?

A

The Sunnahadose of Chalcedon emphasized the duality in M’shiha’s natures, a concern shared
by Antiochenes and Persians. Despite holding M’shiha as one, the Son of Alaha, they
struggled with the explanation of duality through concepts like ‘natural’ and ‘hypostatic union’
influenced by figures like Mar Theodore of Mopsuestia.

159
Q

What was the main foundation for the ecclesiological reflections of the early Syriac
Fathers, frequently expressed through typological and symbolical language?

A

The primary source for the ecclesiological meditations of the early Syriac Fathers is the
Scripture.

160
Q

What theological presupposition do the Fathers, particularly Mar Aphrahat and Mar
Aprem, hold when reading the Old Testament, aiming to find connections to M’shiha and the
Church?

A

The theological presupposition is that the same Alaha guided the original events in the Old
Testament for subsequent revelation, inspired the Old Testament writers for future instruction,
guided the events of M’shiha’s life and the Church, and inspired the New Testament writers to
emphasize the unity of Alaha’s dispensation.

161
Q

What is typology in early Christian practices, particularly among Jewish Christians, and
how does it involve reading the Old Testament?

A

The focus of typology is not only on Alaha’s historical intervention in Israel but on
uncovering a hidden mystery (raza). This mystery, is believed to be fulfilled in the Christ
event or within the mystery of the Church, and it is graspable only through the eyes of faith.

162
Q

How does Mar Aphrahat beautifully express presupposition in his demonstration IV,
specifically in relation to Patriarch Yacov’s (Son of Isac) prayer?

A

Mar Aphrahat eloquently expresses presupposition by highlighting in his demonstration IV
the ‘mystery’ [raza] of the calling of the Gentiles through Patriarch Yacov’s prayer.

163
Q

What is the ecclesiological significance of the term ‘qyama’ in Mar Aphrahat’s
Demonstration V?

A

In Mar Aphrahat’s writings ‘qyama’ denotes a clear ecclesiological meaning, highlighting that
the entirety of Alaha’s qyama is free from the influence or burden imposed by kings and
princes.

164
Q

What role do the Kahnas play in Demonstration VII?

A

In Demonstration VII, the Kahnas convene the entire qyama during Mammodisa ceremonies.

165
Q

In Carmina Nisibena, how does Mar Aprem connect the term qyama with ecclesiological
concepts, and what does E. Beck propose about the relationship between qyama and the
Church?

A

Mar Aprem draws a parallel between the terms qyama and ‘church,’ suggesting an implicit
ecclesiological significance. E. Beck proposes that in this context, qyama may signify the
‘elite church’ or the ‘church within the Church’.

166
Q

How does Mar Aphrahat perceive Christian freedom?

A

Mar Aphrahat views Christian freedom as the paramount gift granted to those who unite with
the Church.

167
Q

Do we find any reference regarding the Church’s role in the early Syriac sources when
discussing the divine dispensation?

A

In the early Syriac sources, profound beliefs about the Church’s significance are revealed,
whether explicitly or implicitly, while delving into discussions on the divine dispensation.

168
Q

Name the East Syriac Christologist who defended the teachings of Mar Theodore against
the teachings of Emperor Justinian I

A

Mar Babai the Great.

169
Q

How did Mar Babai defend the teachings of Mar Theodore against Henana?

A

In his commentary on the Nicaean Creed, Henana attacked the teachings of Theodore, and
Mar Babai took pains to defend Theodore’s position by giving his own commentary on the
Creed.

170
Q

Which was the sect in the East Syriac Church against which Mar Babai fought against?

A

Hnanism.

171
Q

Whom did Henana follow theologically?

A

Origen.

172
Q

Whose teachings were opposed by Henana?

A

Teachings of Mar Theodore of Mopseustia.

173
Q

Which Sunnahadose warned against all kinds of interpretations against that of Mar
Theodore of Mopseustia?

A

Sunnahadose of Mar IshoYahb I (585).

174
Q

Which Sunnahadose rejected all teachings against the “Theodorian tradition?

A

Sunnahadose of Mar Sabariso (596).

175
Q

Who were the prominent Monophysites of Sixth Century?

A

Mar Jacob of Sarug ,Mar Philoxenus of Mabbug, Mar Severus of Antioch, and John
Philoponus.

176
Q

Who were the Prominent Monophysite Theologians hailed from school of Edessa?

A

Mar Jacob of Sarug and Mar Philoxenus of Mabbug.

177
Q

Why were Monophysites called Severians?

A

Because they followed Mar Severius of Antioch.

178
Q

What is the difference between Trisagion in East Syriac and West Syriac traditions?

A

Theopaschite formula is present in the Trisagion of West Syriac Church.

179
Q

How does Mar Babai explain that “the Word became flesh, and dwelt in Us”?

A

The flesh which was not existing came into being; and Alaha, the Word assumed it and dwelt
in it”.

180
Q

What is of Theopaschitism?

A

Passion of M’shiha was in His Divinity.

181
Q

Why does East Syriac Triasgion devoid of Theopaschite formula?

A

Theopaschitism was not accepted in East Syriac Church.

182
Q

Who called Marth Mariam as Christotokos and Anthropotokos?

A

Mar Theodore of Mopseustia.

183
Q

According to Mar Babai which among the following is correct: “Word became Flesh” or
“Word Assumed Flesh”?

A

Word assumed flesh

184
Q

How does Mar Babai distinguish between the Flesh and Alaha the Word?

A

Mar Babai distinguishes Flesh and Alaha the Word as ‘the Assumed’ and ‘the Assumer’
respectively.

185
Q

What is the property which distinguishes one qnoma from another qnoma of the same
species?

A

Parsopa

186
Q

According to Mar Babai, what is the indivisible and singular property of the qnoma?

A

Parsopa.

187
Q

Which are the two Kyanas in the Name Isho M’shiha?

A

His Alahusa ( Divinity) and His Nasusa ( Humanity).

188
Q

What is the Economy of two Kyanas; The Divinity and Humanity?

A

The Name Isho M’shiha.

189
Q

What does the Syriac word ‘Isya’ means?

A

Being/ Existence.

190
Q

What does the Syriac word ‘Isusa’ means?

A

The essence of the being.

191
Q

According to Mar Babai, what is the nature of Alaha?

A

Isyaya, i.e, existing.

192
Q

According to Mar Babai, how do Human beings come to the knowledge of the existence
and oneness of Alaha?

A

Through the creatures.

193
Q

Why Parsopa of Filiaton is known as Parsopa d’m’dabranusa?

A

It is through His adorable Pasopa that He undertook all the salvific Economy for our
renovation and salvation.

194
Q

“The Taker as He took, and the taken as it was taken, wherein each is one and another,
and wherein there is one and not two after the same manner of the Trinity.” Who’s comment
is this ?

A

Mar Nestorius.

195
Q

“Alaha the Word assumed the form of servant and dwelt in it unitively in one adhesion
‘without mixture, without admixture, without commixture and without confusion’ and
made him one son with Him for ever.” Whose words are these?

A

Mar Babai.

196
Q

“The Sun has light and heat. But the air filling the atmosphere does not mix with the light
and heat. The Sun is distinct from the light, it’s heat and the air. Each of them is different.
But in one space, we have the illuminating Sun, the brilliant light, and the heat of the
Sun, and the air, without any kind of mixture or confusion with them. Each of them exists
without any kind of mixture.” Who uses this example to explain the two natures in Isho
M’shiha?

A

Mar Babai.

197
Q

“lndeed, in the Virgin’s womb, the indweller formed for Himself a temple; and He was not
far from it, but filled it with His own glory and wisdom.” Whose words are this?

A

Mar Diodorus of Tarsus.

198
Q

How does Mar Theodorus of Mopseustia describes the Union of natures in Isho M’shiha?

A

This union is “exact conjunction”, “wonderful and sublime conjunction”.

199
Q

. How does Mar Nestorius describes the Union of natures in Isho M’shiha?

A

Close conjunction, a union, and an indwelling.

200
Q

Which are the two anointings of Isho M’shiha of which Mar Babai speaks?

A

One at the incarnation and the other at Yord’nan (Jordan).

201
Q

What does Mar Babai speaks about the first anointment received by Isho M’shiha?

A

It occurred at the moment of incarnation when Marth Mariam received the salutation from
Gawriel Malakha.

202
Q

According to Mar Babai, what was the significance of second anointment that Isho
M’shiha received at Yord’nan?

A

The human nature, taken from us, was perfectly united with the Word at the very first
moment of it’s assumption, but it was not perfect. It followed the natural course of growth
like any child. His human nature was passible and mortal; He had to be justified through
obedience and infact He perfected all justice in His Passion

203
Q

What is Mixture in Christology?

A

In a mixture, there occurs a corruption of the components and its parts cannot be
separated. When two such things are mixed, they lose their original properties and
receive the quality of the other.

204
Q

What is the Syriac term for Mixture in Christology?

A

Mauzaga.

205
Q

What example does Mar Babai makes use to explain Mauzaga?

A

Example of wine and water.

206
Q

What is Hultana in Christology?

A

It means Admixture.

207
Q

What is Admixture?

A

It is the mixing of solid substances, in which even after the mixture, the component parts
could be separated. It is like mixing of whole bean with whole grain of wheat.

208
Q

“Perfect Alaha in perfect Man: the Infinite dwelt in, was united to, was clothed in and was
joint to the finite. And although (the natures) were united, they were distinct in their
properties; and although they were distinct, they were united in one parsopa. In short, the
two natures are preserved in one M’shiha, the Son of Alaha” Whose words are these?

A

Mar Babai the Great.

209
Q

According to Mar Babai, which property of the Word by which He is distinct from the
Father and the
Ruha d’Kudsha?

A

The Parsopa of Filiation, which is natural, unique, and unchangeable.

210
Q

“We adore and venerate the sign of the Sleeva, because by it we are redeemed from sin,
death and satan. We adore the Sleeva because of the one who was crucified upon it. And we
adore the crucified one, the man from us because Alaha the Word unitedly dwells in Him and
gave Him everything except His very nature. We adore the Sleeva because the Son died on it
for our sins; we adore the Sleeva, because the Son died upon it in His human nature. He
overthrew satan, and affixed the sin to His Sleeva and by His death He put an end to the enmity.
He is thus the Cause of our Salvation and our Life.” Whose words are these?

A

Mar Babai.

211
Q

What does Mar Babai teach about resurrection of bodies?

A

“Behold the whole man will be transformed in his body and in his soul, perfect and
blessed.”

212
Q

What explanation does Mar Babai give to the Syriac word ‘Pagra’?

A

Pagra means body, any body which have organs is called Pagra.

213
Q

What explanation does Mar Babai give to those who deny the need of organs after
resurrection?

A

Babai answers that they have not only material purposes, but also spiritual: “It is not for
food alone that the
mouth is made, but for praise and glorification and thanksgiving before the majesty”.

214
Q

What are the ways in which Mar Babai explain Bukra?

A

He is the firstborn from Maryam because, He opened her womb; He is the firstborn from
the dead because, He is the first one to be risen from the dead in His humanity; He is the
firstborn of all creation, because through Him everything is renewed

215
Q

Who distinguishes Bukra and Ihidaya as follows: “There is in fact, a great deal of distinction
between an Ihidaya
and a Bukra. And it is impossible for the Ihidaya and the Bukra to be one and the same.
Bukra is a name given to
someone who has many brothers, while Ihidaya refers to some one who has no brothers”?

A

Mar Theodore of Mopsuestia.

216
Q

“M’shiha has risen ‘incorruptibly, and perfectly. He appeared to the disciples and confirmed
them in faith that he
had resurrected from the dead. He showed them wonders to prove it.” Who says this?

A

Mar Babai.

217
Q

What does Mar Babai call the incident at Tabor?

A

He calls it as tawhaitha razanaita (mystical demonstration).

218
Q

According to Mar Babai, which were the three miracles which M’shiha performed after
his Resurrection?

A

Although M’shiha had no stigmata in His body, because it is the risen body, He
miraculously made them on Himself to confirm the Shlihe in their faith. The wounds He
showed were real and not phantasies. And the disciples believed that He has risen in the
same body in which He was crucified.Before their eyes He took the food with His
venerable hands and ate it. But His resurrected body has no need of food; it did not nourish
Him. By sharing their meals, He was working a miracle there, to confirm them in faith,
that He rose again in His body.M’shiha appeared before tbe Shlihe in dress, although He
did not have clothes. The cloth which was wrapped around His dead body was seen in the
tomb. It was also meant to make them firm in their belief in his resurrection, although it
was a matter of minor importance.

219
Q

What does Mar IshoDad of Merv says about the incident at which M’shiha ate food with
Shlihe after resurrection?

A

M’shiha did not eat really and naturally but truly He ate before His disciples.

220
Q

How does Mar IshoDad of Merv mention the dress of the risen Isho M’shiha?

A

As a miracle.

221
Q

What comparison does Mar Babai make for “Closed Doors” before and after the death of
Isho M’shiha?

A

Without destroying the virginity of the Mother, He came to the world through “Closed
doors” and kept her perpetually chaste and virgin. Similarly after His Resurrection, He
appeared to the Shlihe inside the room through “Closed doors”.

222
Q

And further, that He went through the “Closed Doors”. It is the concrete body and that is
something wonderful; but if the Divine nature went through it, it would not be remarkable,
in which I abstain from what happens to the Infinite”. Who says this about the appearance
of Isho M’shiha to his Shlihe in a room with “Closed doors”?

A

Mar Nestorius.

223
Q

According to Mar Babai, what made the humanity perfect in it’s sufferings, and death?

A

The Divinity.

224
Q

“Who firmly builds a tower and rightly on the foundations of steel and rock, with integral
and united stones, the blessed Theodore I say, the perfect disciple of the blessed Shlihe, the
dwelling of the Ruha d’Kudsha and the mansion of all good things, the mirror of virtue and
the firm column which is never shaken nor will ever be shaken.” Who comments this about
Mar Theodore of Mopseustia?

A

Mar Babai.

225
Q

Who authored the “Book of Incarnation”?

A

Mar Theodore of Mopseustia.

226
Q

Whose Christology was “One unique Parsopa of Filiation of the Only Begotten; His two
natures without mixture preserved in their proper qnome in the one Filiation”?

A

Mar Babai.

227
Q

Who authored the Hymn “Breek Hnana”?

A

Mar Babai

228
Q

What does the Hymn “Sagdinan Mar Lalahusak, walnashusak d’la pulaga” means?

A

Lord, we adore your Divinity and Humanity without doubt.

229
Q

What is the source of the Hymn “Sagdinan Mar Lalahusak, walnashusak dla pulaga”
which is used in East Syriac Liturgy?

A

Last two lines of the hymn ‘Breek Hnana’ authored by Mar Babai.

230
Q

“We say the union the conjunction of the two where one thing is considered in the
Parsopa. Where one thing is said in the parsopa not one thing in the nature; but in the Parsopa
one Son, Lord, M’shiha, AmmanuEl”. Who teaches so?

A

Mar Theodore of Mopseustia.

231
Q

Which East Syriac farhers teach “We, the Christians, will receive in reality what we have
received as a pledge in Mammodisa, the eternal life, immortality, and immutability.”?

A

Mar Diodore of Tarsus, Mar Theodore of Mopseustia.

232
Q

Whose Christology was “two natures and two qnome in the one parsopa of M’shiha, the
Son of Alaha.”?

A

Mar Theodore of Mopseustia.

233
Q

Which East Syriac farhers teach: “M’shiha will come at the end in the ‘united humanity’ to
judge the living and the dead.’?

A

Mar Theodore of Mopseustia, Mar Babai.

234
Q

What was Isho’s intention for performing miracles after the resurrection in His immortal
body?

A

They were meant to confirm them in their faith that He has risen in the same body.

235
Q

“After the resurrection, already one is the beatitude; again, there is not the one who gives
and the one who receives; but one is the knowledge, one power, one dominion, one adoration
of the humanity and the divinity of M’shiha, in one Parsopa of Filiation, united.” Whose
words are these?

A

Mar Babai.

236
Q

What was the purpose of the miracles that Isho M’shiha performed?

A

To create faith in the disciples.

237
Q

What does Mar Diodore of Tarsus comment on the miracle of Isho of walking over water?

A

According to Mar Diodore, in the walking on the sea there did not take place a change of the
Body to the Spirit, but the Lord walked on the sea through the divine power, in which He
made the undescribable describable.

238
Q

What was Isho’s intention for performing miracles before the death in His mortal body?

A

They were to show the Shlihe that He was not a mere man but that the divinity dwells
in Him unitedly.

239
Q

“If the first man was a true man, body and soul, the second man, the new Adam also should
be a true man, body and soul; and He is risen and became the first fruit of the dead and ,the
Father of the future world.” Who says so?

A

Mar Babai.

240
Q

What does Mar Narsai comment on the miracle of Isho of walking over water?

A

He slept in the ship and they awoke Him; He rose and rebuked the sea and calmed it. The
sleep was that of mortals but the silencing of the sea was that of the Creator.

241
Q

What does Mar Theodore of Mopseustia comment on the miracle of Isho of walking over
water?

A

When He walked upon the sea, He displayed the almighty power of the Alahusa.

242
Q

Which are the three miracles in the mortal body of M’shiha, mentioned by Mar Babai?

A

The birth of M’shiha without destroying the virginity of the Mother and by keeping her
perpetually chaste, the mortal body of M’shiha walking on the water and the transfiguration
on Tabor.

243
Q

How does Mar Babai distinguish between Bukra and Ihidaya?

A

Ihidaya is the name of the Alahusa (Divinity). Bukra is the name of the Economy.

244
Q

What is the syriac term for Firstborn?

A

Bukra.

245
Q

What is the syriac term for Only Begotten?

A

Ihidaya.

246
Q

What synonym does mar Babai use for Gusma?

A

Besra (flesh).

247
Q

What explanation does Mar Babai give to the Syriac word ‘Gusma’?

A

Gusma means Matter, anything which has no organs, cannot be called Pagra, but it must be
called Gusma

248
Q

Which are the two parallel incidents which Mar Babai uses to explain the Transformation
of Pagra of Isho
M’shiha?

A

In His earthly mortal body, in His humanity, to show them the reality of his divinity, during
his earthly life, Isho transformed Himself before the three Shlihe at Tabor. He showed them
the glory of the future life. Though, for some time, the body was a transformed one, after the
event it remained as the mortal body. In the same way, after the resurrection, even though
His body has resurrected to immortality and incorruptibility, having no stigmata, he made a
miracle and showed them in His body. The stigmata remained for some time but disappeared.
He made them in His body by a miracle to convince the disciples of the reality of his risen
body. As the transfiguration at Tabor was true and real, His stigmata were real and his body
remained incorruptible.

249
Q

According to Mar Isac of Niniveh, what is the duty of a Malaka?

A

Mediation of Devine Revelations.

250
Q

What is Salvation according to Mar Theodore of Mopsuestia?

A

Salvation is a slow educational process designed by Alaha even before creation and
undisturbed by the events that followed the originary fall.

251
Q

What is Hbukya in Christology?

A

It is a syriac word which means Commixture.

252
Q

What is meant by Hbukya/ Commixture?

A

In a “commixture”, after the mixing, the component parts cannot be separated. It is the
mixing of two or more solids such as the flour of grain or of barley with lime or dust or
any other similar substance.

253
Q

The two natures are not one and another in the Parsopa; they are one and another only in
the natures and qnome. The unity or oneness is in the Parsopa of Filiation.”
Whose words are this?

A

Mar Babai.

254
Q

According to Sunnahadose of Chalcedon, how was the union of two natures in Isho
M’shiha?

A

The Union of the two natures is without confusion, without change, without division and
without separation (asygchutos, atreptos, adiairetos, achorists).

255
Q

What is another name by which Parsopa of Filiaton is known in East Syriac Tradition?

A

Parsopa d’m’dabranusa (The Parsopa of Economy).

256
Q

What is the other name by which Mar Babai calls Parsopa of Filiation?

A

Parsopa Gawanaia (Common Parsopa).

257
Q

. How did the Parsopa of Filiation become the Parsopa of man?

A

Son of Alaha assumed the man to His Parsopa of Filiation and gave His glorious Parsopa to
the man formed in Him.

258
Q

“For one thing and another are those of which our Saviour is, if the invisible and the
visible are not the same, Alaha on the one hand who was man and man on the other who was
made Alaha.” Who teaches so?

A

Mar Nestorius.

259
Q

What is the principle of the union or unity of two Kyanas in Isho M’shiha?

A

Parsopa of Filiation.

260
Q

Which is the first incident in the New Testament where Holy Trinity was manifested?

A

At the occasion of Suvara, when Gawriel Malaka said the words of Suvara to Marth Mariam.

261
Q

Who professes this: “There are indeed two natures, Alaha and man, but not two sons; for
one thing and another are those from which our saviour is, but not one and another - far from
it.”?

A

Mar Nestorius.

262
Q

How is the Humanity of Isho M’shiha different from the humanity of others?

A

Humanity of Isho M’shiha possesses a fixed qnoma with his natural parsopa, such as height,
weight, colour etc., but he has no human filiation and independent existence.

263
Q

Why does Mar Babai call Parsopa of Filiation as Common Parsopa?

A

Because it belongs to both the qnome, to the one by nature (naturally), and the other by union
and assumption.

264
Q

According to Mar Babai, how was the reality of the Trinity made known to human kind?

A

Through the Revelation of the Son in the flesh.

265
Q

Whom does Mar Babai call as the introducer of locution of the “crucifixion of Alaha” in
Trisagion?

A

The Byzantine Emperor Anastasius (491-518).

266
Q

Whom does Trisagion in East Syriac Church address?

A

The Holy Trinity as a whole, not addressing a single person in the Holy Trinity.

267
Q

Whom does Mar Babai criticise as the proponent of all Theopaschitic heresies?

A

Cyril of Alexandria.

268
Q

Where do we find the monastic life, and why is it sometimes referred to as “proto
monasticism”?

A

Scholars highlight that the informal beginnings of monastic life trace back to Syriac
Christianity, commonly known as “proto monasticism.”

269
Q

What challenges are involved in tracing and interpreting biblical types and symbols
applied to the Church by early Syriac writers like Mar Aphrahat and Mar Aprem?

A

Both Mar Aphrahat and Mar Aprem faced challenges in revealing inherited traditions of
midrashic exegesis and symbolism. The biblical titles they use offer insights into the early
Syriac Church’s consciousness of nature of Church which is distinct from the modern concept
of ‘ecclesiology.’

270
Q

Why did the East Syriac Church express discontent with the term ‘one hypostasis’ of
Sunnahadose of Chalcedon?

A

The East Syriac Church objected to the use of ‘one hypostasis’ as they perceived hypostasis as
an individual nature (Qnoma), while the term implies one person in its definition, leading to a
lack of clarity in the terminologies used.

271
Q

What does the expression Laku Mara signify in relation to M’shiha?

A

The Laku Mara denotes the trans-historical Lordship and universal significance of M’shiha

272
Q

What is the significance of the concluding expression ‘Lord of all’ in the prayers of the East
Syriac Qurbana?

A

The expression underscores the universal Lordship of M’shiha.

273
Q

Whose theological and exegetical tradition did Narsai follow?

A

Narsai followed the theological and exegetical tradition of Diodorus and Theodore of
Mopsuestia of the Antiochene School.

274
Q

What is Eschatology?It is part of Theology concerning Death, Final Judgement and final destiny of human soul and
Mankind.

A

It is part of Theology concerning Death, Final Judgement and final destiny of human soul and
Mankind.

275
Q

What is Christology of Kenosis?

A

It is the Christology which speaks of the one divine person in the two stages of his existence
as Alaha and man.

276
Q

What is Christology of Kenosis also known as?

A

The two-stage Christology

277
Q

. What are the main features of East Syriac theology?

A

It is semitic and Biblical. It uses symbols and narrations based on the scripture to explain the
truths about God (Theology).

278
Q

Which was the golden era of the Semitic pole of East Syriac theology?

A

First four centuries.

279
Q

What is the Faith of East Syriac Church in relation with Filioque?

A

The Ruha d’Kudsha proceeds from the Father.

280
Q

What is the Apostolic faith regarding Filioque?

A

The Ruha d’Kudsha proceeds from the Father. But the Latin Church added Filioque and made
that Ruha d’Kudsha proceeds from both the Father and the Son.

281
Q

What was the controversy associated with Filioque?

A

The phrase ‘Filioque’ was added to the text of the Christian creed by the Latin church in the
Middle Ages and considered one of the major causes of the schism between the Eastern and
Western Churches

282
Q

What is Apostasy?

A

It is the total rejection of Christianity by a baptized person who was professing the Christian
faith

283
Q

Which are the Churches that use Filioque in creed?

A

Latin Church and Protestants.

284
Q

Which were the fractions formed after the Great Schism?

A

The Eastern Orthodox Church and The Roman Catholic Church

285
Q

Which Church was mostly affected by Iconoclasm?

A

Byzantine Churches

286
Q

What was Iconoclasm? (Byzantine iconoclasm of 8-9 centuries)

A

The imperial legislation barred the production and use of figural images and Icons;
simultaneously, the Sleeva was promoted as the most acceptable decorative form for
Byzantine Churches.

287
Q

Which Sunnahadose (Synod)declared Appolinarism as heresy?

A

The First Sunnahadose (Synod) of Constantinople.

288
Q

Who was the proposer of Appolinarism?

A

Apollinaris of Laodicea.

289
Q

“There were two separate persons, one human and one divine, in the incarnate Isho
M’shiha” Which Heresy is this?

A

Nestorianism

290
Q

What is the heresy which is just opposite to Monophysitism?

A

Nestorianism (Nestorianism teaches that the human and divine essences of Christ are
separate and that there are two persons, the man Jesus Christ and the divine Logos).

291
Q

How did Mar Diodorus of Tarsus explained East Syriac Christology?

A

He defended full Divinity and Full Humanity of M’shiha. Humanity described as a
Temple. Word of Alaha indwelt in the Temple, without any change of the natures.

292
Q

What is Monophysitism?

A

Monophysitism (from the Greek words: ‘monos’ meaning “one” and ‘physis’ meaning
“nature”) is the Christological position that in the Person of Isho M’shiha there was
only one nature (the divine), rather than two distinct and unmixed, divine and human
natures.

293
Q

Who are called non-Chalcedonian Churches?

A

The Oriental Orthodox Churches who profess Miaphysitism, are called non-
Chalcedonian Churches and they didn’t accept the teachings of the Synod (Council/
Sunnahadose) of Chalcedon.

294
Q

Name the Oriental Orthodox Churches that profess Miaphysitism?

A

Syriac Orthodox, Coptic, Ethiopian, Eritrean, Armenian Apostolic, and Syrian
Malankara (or Indian Orthodox) Churches.

295
Q

Which group of Churches profess Miaphysitism?

A

Oriental Orthodox Churches.

296
Q

What is Miaphysitism (Single- nature doctrine)?

A

Miaphysitism holds that in the one person of Isho M’shiha, Divinity and Humanity are
united in one “nature” (“physis”), the two being united without separation, without
confusion, and without alteration.

297
Q

Who compares the Holy Trinity to the Sun, Father as the Sun, it’s light as the Son and it’s heat as Ruha d’Qudsha?
Mar Aprem.

A

Mar Aprem.

298
Q

Who can be considered as the best representative of the School of Alexandria?

A

Mar Cooriloe (Cyril of Alexandria).
Cyril of Alexandria (Coorillose)

299
Q

What is Parsopa?

A

Person

300
Q

Who is the East Syriac Father who formulated and presented the full-fledged Christology
of the East Syriac Church?

A

Mar Babai, the Great (+628).

regional level (5 decks)

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