undivided appearance[1]. He was, therefore, able to call a bishop preaching from the pulpit the πρόσωπον of the church (because the church appeared in him)[2] and to say that Christ had exhibited in himself the πρόσωπον of the human nature as being sinless[3]. In his opinion, I believe, everything had its πρόσωπον, that is its appearance, its kind of being seen and judged. In not a few places in Nestorius, it is true, the meaning of πρόσωπον coincides with our understanding of the term person, e.g. "Cyril's πρόσωπον"[4] means Cyril, "these πρόσωπα" means these persons[5], and εἷς καὶ ὁ αὐτός and ἓν πρόσωπον may be used alternately[6]. Nevertheless, before we go further, I must lay stress on the fact that the notion of πρόσωπον in Nestorius grew upon another soil and, therefore, had a wider application than our term person.
Coming now to the matter itself I must firstly remark that the places in which Nestorius, just as Theodore
- ↑ Comp. Liber Heracl. B. 89 = N. 58: L'homme est reconnu en effet au πρόσωπον humain, c'est à dire à l'apparence du corps et à la forme ⟨du serviteur⟩; comp. B. 31 ff. = N. 18 ff., where Nestorius is regarding a soldier's uniform as his πρόσωπον. This conception of πρόσωπον makes intelligible the phrasings we find B. 241 = N. 145 (dans tout ce que le prosôpon comporte) and B. 276 = N. 174 (en tout ce qui forme le prosôpon).
- ↑ Nestoriana, p. 332, 13.
- ↑ l.c. p. 239, 18 f.: δείξας ἐν ἑαυτῷ τὸ τῆς φύσεως πρόσωπον ἁμαρτίας ἐλεύθερον.
- ↑ Liber Heracl. B. 195 = N. 117.
- ↑ l.c. B. 197 = N. 118.
- ↑ l.c. B. 323 = N. 206.
