rel="nofollow" href="#ulink_46d8c975-a8ed-5d44-b5f3-4c8b72a48408">49. Ayres, Nicaea and Its Legacy, 430.
50. Ibid., 20.
51. Quoted from Hanson, Search, 806.
52. Ibid., 156.
53. Ayres, Nicaea and Its Legacy, 430.
54. For a brief overview of the history of the Arian controversy, see ibid., 430–35.
55. Hanson, Search, 676–737.
56. Ibid., 873.
57. Ibid., 167–68.
58. Studer, Trinity and Incarnation, 113.
59. The focus at Nicaea was on the relationship of Jesus Christ to God the Creator and Redeemer, with little attention given to the Holy Spirit. Only later at the council of Constantinople in 381 CE was the divinity of the Holy Spirit given explicit attention.
60. Ibid., 193.
61. For an overview of this, see Norris, Christological Controversy, 1–31.
62. Studer, Trinity and Incarnation, 194.
63. Ibid.
64. McGuckin, Saint Cyril of Alexandria, 138.
65. Daley, “’He Himself Is Our Peace’,” 173.
66. Moltmann, Way of Jesus Christ, 149.
67. Walker, History, 133.
68. Norris, “Introduction,” 25.
69. Pelikan, Christian Tradition, 1:236.
70. Wilken, Judaism and the Early Christian Mind, 106–7. For Cyril, the council of Nicaea endorsed this approach by placing “Christ entirely on the side of the creator” (Studer, Trinity and Incarnation, 114).
71. Weinandy, “Cyril and the Mystery,” 35.
72. McGuckin, Saint Cyril of Alexandria, 210.
73. Wilken, Judaism and the Early Christian Mind, 104–10.
74. For Cyril, the humanity assumed “belonged so intimately to the Logos that there was actually only one subject or subsistent reality in Jesus” (Norris, “Introduction,” 28).
75. St. Cyril of Alexandria, On the Unity of Christ, 77.
76. Ibid.
77. Ibid., 59. This is known as the communication of attributes or communication idiomatum. It states that “there obtains between God’s eternal Word and the human reality of Jesus a unity . . . such that the attributes of Jesus’ human reality can be predicated of the eternal Word—the Word has become a human being, the eternal Word has suffered, the Son of the Father died, and so on. And, vice versa, wherever Jesus’ human reality is grasped in its definitive concretion, in which it may be no means be thought of as existing in separation from God, divine attributes can be predicated of Jesus—Jesus is God, and so on” (Rahner, Love of Jesus, 30–31).
78. Cyril likens this to the soul of a person, the nature of which remains unchanged even as it experiences the suffering of the body it is in, which is changed by the suffering (Cyril of Alexandria, “Scholia on the Incarnation,” 301). But while the soul of a person may remain unchanged even as it experiences suffering in a formal sense, experiences of great suffering do leave a mark upon the soul of a person.
79. McGuckin, Saint Cyril, 203–4.
80. Ibid., 187.
81. Wilken, Judaism and the Early Christian Mind, 200.
82. Rahner, Love of Jesus, 54–60; Haight, Jesus, 285–97, 445–66.
83. Moltmann, Crucified God, 227–49.
84. Sellers, Council of Chalcedon, 7.
85. Studer, Trinity and Incarnation, 208.
86. Ibid., 210.
87. For an account of the proceedings of the council of Chalcedon, see Slusser, “Issues in the Definition,” 63–65.
88. Ibid., 64.
89. For the full text see Norris, Christological Controversy, 155–59.
90. Norris, “Chalcedon Revisited,” 141.
91. Norris, Christological Controversy, 159.
92. Ibid.
93.
