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By Thomas Gerard Weinandy, Daniel A. Keating

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13 In Jo. 12:27 (Russell, p. 120). See also In Jo. 17:20. For a fuller exposition of this theme, see D. Keating's essay in this volume. 14 In Jo. i:i4a (Russell, p. 106). 27 THE THEOLOGY OF ST CYRIL OF ALEXANDRIA or that the flesh changed into the Word. 15 Cyril realized that the incarnational 'becoming' was not like the caterpillar changing into the butterfly where the caterpillar ceases to exist in the metamorphic change. For him the Johannine phrase 'and dwelt among us', indicated that, while the Son did actually become man, he did not change into man, for it was the unchanged Son himself who now dwelt among us as man.

F- Young not only has an equal understanding of the above passages, but she also grasps that Cyril's primary use of the soul/body analogy is to illustrate that Christ is one being, and therefore should 'not be taken as an analysis of the relationship' between the divinity and the humanity ('A Reconsideration of Alexandrian Christology', Journal of Ecclesiastical History zz (1971), p. 106). See also pp. 105, 112, and her From Nicaea to Chalcedon (London: SCM Press, 1983), pp. 260-3. G. Gould has also given a clear account of Cyril on this point.

Irenaeus thought that the only reason the Gnostics could believe St Paul was speaking about two gods was that they had no sense of the unity of the Bible. For it was clear that the Scriptures teach that there is only one God, the God who created this world and is the Father of Jesus Christ. Gnostic exegesis was like mosaic in which the tiles had been taken out and rearranged. Though the number and colors of the tiles may be the same, what they depict has nothing to do with the original picture.

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