RESOURCESPelagianismus bei Babai dem Grossen," OC 46 (1962): 77-86, and
"Das Geheimnis der Taufe in den Werken Babais d. Gr.," OC 47
(1963): 98-110.
The major doctrinal issue among Nestorians at the time of the
conquest concerned the Monothelete controversy and the defection of
Sahdona. The classic study on Sahdona is H. Goussen's Martyrios-
$ahdona's Leben und Werke (Leipzig, 1897). The most important
subsequent treatment is in the articles of A. de Halleux on "La chris-
tologie de Martyr Sahdona dans l'evolution du nestorianisme," OCP
23 (1957): 5-32, and "Mar (ou Martyr) Sahdona, La vie mouvementee
d'un 'heretique' de l'eglise nestorienne," OCP 24 (1958): 93-128.
L. Abramowski and A. E. Goodman have edited A Nestorian Collec-
tion of Christological Texts (Cambridge, 1972) in two volumes with
an English translation. This collection was made sometime between
the seventh and thirteenth centuries, but they argue for the time of
Timothy I (d. 823). Although the nature of Christ was an important
issue between Nestorians and their rivals, it is important to remember
that Nestorian doctrine was not confined to Christology.
It is also important to remember that doctrine was communicated
through liturgy regulated through a liturgical calendar. The liturgy of
the Syrian Chaldaean, and Nestorian churches was published in book
XIII of G. L. Assemani's Codex liturgicus ecclesiae universae in quo
continentur libri rituales (Rome, 1749-1766). Concerning the texts
that testify to the "establishment of a Nestorian liturgical calendar in
the sixth and seventh centuries, see A. Baumstark, "Die nestorianische
Schriften 'de causis festorum,'" OC 1 (1901): 320-42. Nestorian
liturgy has been translated into English by A. J. Maclean in the East
Syrian Daily Offices (London, 1894). The most useful recent work on
early Nestorian liturgy is in the articles of R. H. Jones on "The History
of the Nestorian Liturgies," ATR 46 (1964): 155-77, "The Sources
of the Nestorian Liturgy," ATR 46 (1964): 414-25, "The Formation
ofthe Nestorian Liturgy," ATR 48 (1966): 276-306, and "The Liturgy
of Nestorius: The Structural Pattern," ATR 48 (1966): 397-411.
The main primary source on the place of religious education in the
formation of a Nestorian community is the sixth-century tract by Bar
I:Iadbeshabba 'Arbaya on the reasons for founding schools. This has
been edited with a French translation by A. Scher as "Bar}:tadbdabba,
Cause de la fondation des ecoles," PO 4 (1908): 317-404. The Nes-
torian school at Nasibin has received the most attention. Early studies
include J. B. Chabot's articles on "L'ecole de Nisibe, son histoire, ses