only by physical categories as in Athanasius' de incarnatione[1] that Nestorius argues. The idea is further not exhausted by the thought that the Logos took such a form of a servant, as was without sin in its creation[2]. The main thing is that the Logos in the form of a servant brought into existence a sinless man[3]; hence the stress is laid on the moral and religious development of Jesus.
The man alone, even the second Adam, would not have been able to remain sinless[4]; but God was acting in him, and observed the commandments in his place because he was in this nature[5]. Christ had all that belongs to a true man, but without being deprived of the union with God the Logos[6]. God's will was his own will[7]; he raised his soul to God conforming his volitions to those of God, so that he was an image of the archetype of the
- ↑ Migne, ser. graeca 25, 96–197; comp. A. Harnack, Lehrbuch der Dogmengeschichte, 4th edition, Tübingen, 1909, ii, 159–162.
- ↑ Liber Heracl. B. 297 = N. 188 (see p. 87, note 6).
- ↑ Nestoriana, p. 239, 19: δείξας ἐν ἑαυτῷ τὸ τῆς φύσεως πρόσωπον ἁμαρτίας ἐλεύθερον.
- ↑ Liber Heracl. B. 298 = N. 189.
- ↑ l.c.
- ↑ B. 133 = N. 86.
- ↑ B. 102 = N. 67; compare the preceding sentence: Parce que donc il s'est humilié en toute chose d'une façon incompréhensible par une humiliation sans pareille, il est apparu encore un seul esprit, une seule volonté, une seule intelligence inséparable et indivisible, comme dans un seul être. Comp. also Nestoriana, fragments, 197, 198, 201 and 202 (pp. 65 f. and 219 f. and 224) the genuineness of which perhaps may be defended with more confidence than I showed, in my Nestoriana (p. 65 f.).
