By John Macquarrie
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3 This whole matter is of some importance to this work which purports to call into question this sort of description of Cyril's early christology. If one supposes that Cyril understood sarx to mean unanimated corporeality, then one cannot help but misinterpret Cyril's understanding of the humanity of Christ as well as Cyril's soteriology. When scholars identify Cyril's early christology as a Logos-sarx christology they are also likely to characterize Cyril's understanding of 1 Liebaert, La Doctrine Christologique.
474-6. 75, 1377 AC) where Cyril indicates that he understands the significance of the human obedience of Christ in the context of the soul. There is general agreement among scholars that Cyril completed the Scholia around time of the Nestorian crisis. Cfiayter 2 43 christology of Cyril's early thought, according to Liebaert, has no room for the human psychology of Christ. a crainte. lT] Tfjs aapK6s" [sufferings of the flesh]. 10 There is little doubt here that Liebaert assumes that Cyril understood the term sarx denote the body.
Recognize the reality of the sufferings, and both attribute them to the 'sarx'. , 415. ' Jacques Liebaert, La doctrine christologique Logos-Sarx 42 of the t);uxT]. The 'flesh' is also the recipient of gifts, of holiness and of glory. Throughout his argument, which is directed against the Arians, Cyril never once thinks of attacking the basic christological principle on which they rely, that the Logos is the soul of Christ. He disputes only the consequences which the heretics draw from it for the nature of the Logos.
An Existentialist Theology : A Comparison of Heidegger and Bultmann (Pelican) by John Macquarrie