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everything in the humanity' of Christ. The work of the Godhead here has a similar function as Athanasius' and Apollinarius' notion of 'appropriation' (oikeiosis, idiopoiesis).

The phrase 'the one prosopon ofthe worship' is meant to contrast Theodore's concept of 'the one prosopon of the two natures' with Apollinarius' worship 'of the one nature of the hypostasis of the incarnate Logos'.

In many places Theodore speaks as an exegete with technical terminology. For example, he says that there are biblical statements to be read as ex persona hominis assumpti, in which 'the human being from Mary' appears as prosopon.17 These are distinguished from the 'combined' statements in which at the same time something is predicated which can only apply to God himself. Because 'both' cannot be predicated 'at the same time of one nature', both must refer 'on account of the connection (synapheia)' to a single prosopon common to both - prosopon koinon. In this prosopon, 'God and human being are united in the one Christ'.

The result before the crisis: Two Christological perspectives -two concepts: Appropriation versus indwelling in the son Reference to 'the one common prosopon of God and human being', and not to the incarnate Logos, determines Antiochene Christology. Symmetry dominates the Antiochene picture of Christ. There are the two natures, that of God, who 'as in his Son indwells in a human being', and that of the 'human being from Mary', whom they encounter in the Gospels. Those who do not recognise Christ in his true reality take the latter for simply a human being inspired by God. Only the believer realises that in this human being God 'indwells as in his Son'. In this sense the Antiochenes, too, exclude a 'Christology from below'. Their symmetry ofthe koinon prosopon is described by R. A. Norris, and others, as 'dualism'. Like the asymmetrical Christology of the Alexandrians and of Apollinarius, Antiochene Christology is rooted in a biblical exegesis with an anti-Arian orientation. The Antiochenes do not know the dynamic notion ofthe appropriation of everything human by the God Logos. Therefore they do not view the incarnation from the side of the Logos, but consider the result (apotelesma) of God's free work and intention in the assumption of a human being as son in the indwelling 'as it were in his Son'.

What differentiates the two major Christologies is primarily the perspective of their exegesis and their attitude towards worship, and only then the concepts with which they both justify their religiouspointofview and rule out a different

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