manuscripts used by Marius Mercator and by the council of Ephesus, offered the possibility of arranging the fragments of the sermons of Nestorius in such a manner that more than 30 sermons could be clearly discerned and that not a few of them were recognisable in their essential contents and their characteristics.
Thirdly: By the help of the quotations I succeeded in finding—as did also at almost the same time a Catholic scholar[1] independently of me—the original Greek of one sermon of Nestorius in a sermon preserved in a manuscript at Dresden and printed in 1839 as a work of Chrysostomus. It is a sermon on the high priesthood of Christ in many respects especially characteristic of the teaching of Nestorius.
Thus my Nestoriana gave for the first time an opportunity to survey the remains of the works of Nestorius then accessible. They were the first factor in arousing fresh interest in Nestorius. They inspired, as the author himself says, the writing of a monograph on the christology of Nestorius by a Roman Catholic chaplain, Dr Leonhard Fendt[2].
But the second factor now to be treated is still more important and surely more interesting. Let me give some introductory remarks before treating the subject itself.
