Page:Nestorius and his place in the history of Christian doctrine.djvu/97

also. Because the Logos manifested himself in the form of servant, the man appeared in the form of God. No one ever saw before that a man in his own πρόσωπον made use of the πρόσωπον of God^[1]. The prophets, it is true, were to a certain extent the representatives of God^[2], for delegates are substitutes of the persons of those who sent them and because of this they are their πρόσωπα by virtue of their ministry^[3]. But in Christ the man in the real sense used the πρόσωπον of God, for Christ has said: "My father and I are one," and: "He who has seen me, has seen the father^[4]," and all honour due to the Logos is partaken of by the manhood, because it has become the πρόσωπον of the Logos^[5]. Likewise, however, as the Logos did not become man by nature, so also the manhood in Christ is not deified by nature. He who had a beginning, grew and was made perfect, so Nestorius often declares with Gregory of Nazianzen, is not God by nature, although he is called so on account of the manifestation which took place gradually^[6]. He is

1. B. 76 = N. 49.
2. l. c.; comp. B. 82 = N. 53.
3. B. 83 = N. 54.
4. B. 76 = N. 49.
5. B. 348 = N. 223: Dieu était aussi en lui ce qu'il était lui-même; de sorte que ce que Dieu était en lui pour la formation de son être a son image, lui aussi l'était en Dieu: le prosôpon de Dieu; B. 350 = N. 224: L'homme … est Dieu par ce qui est uni.
6. Gregory, ep. 101, Migne, 37, 18: τὸ γὰρ ἠργμένον ἢ προκόπτον ἢ τελειούμενον οὐ θεός, κἂν διὰ τὴν κατὰ μικρὸν ἀνάδειξιν οὕτω λέγηται; Nestorius, Liber Herac. e.g. B. 273 = N. 173; B. 280 = N. 177; B. 283 = N. 179; B. 286 = N. 181; B. 332 = N. 212; B. 349 = N. 224; B. 360 = N. 231.