we are redeemed by the blood of a man. 299
300 Heb. ii. 9-17 explained. His own Son.
The Word lived, overcame death in the death of His Body. 301
302 Salvation from the Jews. Blood not common.
The Son suffers and does not suffer. 303
304 His Suffering and Resurrection.
God the WORD abased weak as to the flesh. 305
306 Equal honour means Two: which of them is enthroned?
The Father gave His Son, some deny it. Impassible. 307
308 The Word emptied Himself, receives, made man,
the Name, lost not His Eternal glory. 309
310 The Incarnate SON out of Heaven, and worshipped.
The Passion willed and nilled. 311
312 His the Passion, He willed it all. The last Adam.
Impassible He suffered, into His Death we baptized. 313
314 Christ's own Blood and flesh given, won, reconciled all.
The shame of the Cross folly wiser than men. 315
316 He suffered unsuffering; His flesh life-giving,
because Life's own flesh: not man quickens us. 317
318 The proper flesh of Him Who quickens all things.
The Birth, Suffering and all, belong to the Impassible Son. 319
[A selection of the footnotes. All the marginal notes, which were either biblical references or words in Greek, have been omitted. Note that OT = Oxford Translation].
1. The two texts quoted here were used against the Arians by S. Athanasius, to vindicate the use of the same word, ἐγένετο , γενόμενος (in κρείττων γενόμενος , Heb. i. 4), against their misinterpretations of it (against Arians, i fin. pp. 268 sqq. O.T.), as S. Cyril used them here against Nestorian quibbles.
2. ἥ φυρμὸν ἥ κρᾶσιν . φυρμὸς implies the commingling of a dry substance with a moist, as in kneading : κρᾶσις the blending of two liquids together so as to form a compound. S. Cyril observes (ag. Nest. i. §3 above pp. 16, 17) that some of the older Fathers had used the word κρᾶσις (see Tertullian's use of it Apol. i. 21 and the passages of the other Fathers put together in p. 48 note h O.T.). S. Cyril himself in his writings on the Incarnation denies it in the sense which Apollinaris' error was importing into the word: he uses the expression of mixing to express the intensity of the union of God the Son with us, below p. 250 note i.
3. Although (as said above p. 24 note q) Andrew's chief objection to S. Cyril's flrst chapter lay in misunderstanding S. Cyril's term, "She hath borne after the flesh," applied to the second Generation, viz. the temporal one, of God the Son, still he very briefly touches on, what was Theodoret's main objection, the risk of Apolinarianism. Andrew closes his objection with these words, "Besides, if we apply ourselves to the words without examination, we shall be imagining both a change of the Word and a passing into flesh, and thus we shall suppose that He has been made both sin and curse, except we give heed to what precedes and follows and to the usage of the Scripture. Moreover that the Word was made flesh, we shall duly take of the tabernacling in flesh, according to the sense of the Gospels."