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By Leon Morris

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Weigl was certainly right to point out this soteriological theme in Cyril's thought. On the other hand, Cyril's soteriology cannot be completely identified with this emphasis. Weigl's work therefore does not adequately describe Cyril's soteriology as it is found in the Commentary on John. The value of Weigl's research for today's scholarship is also limited by the fact that Cyril's thought is often described in the language and categories of neoscholasticism - categories that are, of course, alien to the thought of Cyril.

Torrance, whose familiarity with Cyril's writings is considerable, argued brilliantly that for Cyril Christian worship is, can and only be, in and through Christ, our mediator and advocate before the Father. " 58 Torrance sees Cyril as an eloquent spokesman for: "the mediation of salvation through the unimpaired humanity of Christ in which the activity of his human mind and soul in vicarious faith, worship and thanksgiving are essential ingredients. This implies a doctrine of the incarnation of the Son of God understood, not as the coming of God into man but as God becoming man, coming among us as man and therefore of God doing for us in a human way what we are unable to do ourselves ...

While Burghardt consulted Cyril's biblical commentaries it cannot be said that his presentation of Cyril's understanding of the divine image in man is primarily informed by Cyril's biblical commentaries including the Commentary on John. For this study, the pertinent aspects of Burghardt's research are those of his Christological and soteriological suppositions about Cyril's theology. Burghardt recognized that the idea of recapitulation was central to Cyril's soteriology but he did not study the second Adam typology of Cyril's biblical commentaries at any length.

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