Page:Nestorius and his place in the history of Christian doctrine.djvu/92

Logos who has become twofold^[1]; it is the one Lord Jesus Christ who is twofold in his natures^[2]. In him are seen all the characteristics of the God-Logos, who has a nature eternal and unable to suffer and die, and also all those of the manhood, that is a nature mortal, created and able to suffer, and lastly those of the union and the incarnation^[3]. To understand this idea of Nestorius all thoughts of a substantial union ought to be dismissed. A substantial union—so Nestorius argues—including a confusion, a mixture, a natural composition, would result in a new being^[4]. Here the natures are unmixed: the Logos ὁμοούσιος τῷ πατρί is bodyless^[5] and is continually what he is in eternity with the Father^[6], being without bound, without limit^[7], but the manhood has a body, is mortal, limited etc.^[8] These different natures are united not substantially but in the it πρόσωπον of the union^[9]; and it is to be noticed, that for Nestorius there is nothing singular in such a union in itself, that

1. B. 213 = N. 128; B. 215 = N. 130; B. 248 = N. 150; B. 296 = N. 188.
2. B. 213 = N. 128; Nestoriana, p. 283, 13; 341, 2.
3. B. 249 f. = N. 151.
4. B. 250 f. = N. 151; comp. B. 236 = N. 142.
5. B. 70 = N. 45.
6. B. 265 = N. 160.
7. B. 304 = N. 193; comp. B. 239 = N. 144.
8. B. 265 = N. 160.
9. e.g. B. 213 = N. 129: L'union est en effet dans le prosôpon, et non dans la nature ni dans l'essence; B. 230 = N. 139: C'est pour quoi je crie avec insistance en tout lieu que ce n'est pas à la nature, mais au prosôpon, qu'il faut rapporter ce qu'on dit sur la divinité ou sur l'humanite.