a man as regards all which the πρόσωπον includes[1]. But how can the Logos himself have the form of a servant if he did not have the human nature? An answer may be found in the following words of Nestorius: God the Logos is said to have become flesh and son of man as regards the form and the πρόσωπον of the flesh and of the man, of which he made use in order to make himself known to the world[2]. It was the flesh, in which he manifested himself, in which he taught, in which and through which he acted, and that not as being absent; he made use of His πρόσωπον in the flesh, because he wished that he himself might be the flesh and the flesh He himself[3]. God had a beginning and development by manifestation[4]. Nestorius takes this so earnestly that he says: Christ is also God and he is no other than God the Logos[5].
The second side of the idea we are discussing, viz. that the manhood in Christ shows itself in the form of God, is already partly explained by the preceding quotations, as they assert that it was the Logos who was to be seen in the man. But we need to have a clearer understanding of this second side of the idea
- ↑ B. 241 = N. 145; comp. B. 252 = N. 152: Un et le même (est le) prosôpon, mais (il n'en est pas de même pour) l'essence; car l'essence de la forme de Dieu et l'essence de la forme du serviteur demeurent; and B. 262 = N. 158: Il a pris la forme du serviteur pour son prosôpon et non pour sa nature ou par changement d'essence.
- ↑ B. 230 = N. 139.
- ↑ B. 80 = N. 51.
- ↑ B. 274 = N. 173; comp. below, p. 85, note 6.
- ↑ B. 218 = N. 132.
