Letters

^11. But with regard to the imagination of some, who say that the Word came upon one particular man, the Son of Mary, just as it came upon each of the Prophets, it is superfluous to discuss it, since their madness carries its own condemnation manifestly with it. For if He came thus, why was that man born of a virgin, and not like others of a man and woman? For in this way each of the saints also was begotten. Or why, if the Word came thus, is not the death of each one said to have taken place on our behalf, but only this man's death? Or why, if the Word sojourned among us in the case of each one of the prophets, is it said only in the case of Him born of Mary that He sojourned here 'once at the consummation of the ages?' Or why, if He came as He had come in the saints of former times, did the Son of Mary alone, while all the rest had died without rising as yet, rise again on the third day? Or why, if the Word had come in like manner as He had done in the other cases, is the Son of Mary alone called Emmanuel, as though a Body filled full of the Godhead were born of her? For Emmanuel is interpreted 'God with us.' Or why, if He came thus, is it not said that when each of the saints ate, drank, laboured, and died, that He (the Word) ate, drank, laboured, and died, but only in the case of the Son of Mary. For what that Body suffered is said to have been suffered by the Word. And while we are merely told of the others that they were born, and begotten, it is said in the case of the Son of Mary alone that 'The Word was made Flesh.'