according to the edict of 435, was to be the fortune of his adherents: he had not only supported the punishment of being covered with ignominy during his lifetime, but also after his death did not escape from ignominy[1].
The orthodox saw in his sufferings nothing but a just penalty: Nestorius himself called his life a tragedy. I, too, used the same expression. But his life was a tragedy only if he was guiltless. The question as to whether he was guiltless shall occupy us in the next two lectures.
III
In the last lecture we spoke about the tragedy of the life of Nestorius. Was it really a tragedy? His enemies regarded his sufferings as deserved punishment for his impiety. Were they wrong? Was Nestorius really the guiltless victim of a tragic fortune? He was. It is this which I wish to prove in this and the next lecture.
I do not mean that Nestorius was altogether guiltless in his life's misfortune. He was incautious, passionate and reckless, and this, as we saw in the preceding lecture, was not without unfavourable influence upon the course
- ↑ Mansi, v, 413 b: μήτε ζῶντας τιμωρίας, μήτε θανόντας ἀτιμίας ἐκτὸς ὑπάρχειν.
