natures in Christ[1]. Cyril, on the contrary, expressly condemned the διαιρεῖν τὰς ὑποστάσεις ἐπὶ τοῦ ἑνὸς Χριστοῦ[2], the ἕνωσις καθ' ὑπόστασιν excluded for him the existence of two ὑποστάσεις in Christ. In explaining this theory he is not always fortunate, and in his terminology he is not always consistent. Professor Bethune-Baker is right in saying: "His use of the expression ἕνωσις φυσική gives strong support to the view that he used the parallel expression ἕνωσις καθ' ὑπόστασιν in the sense of substantial rather than in the sense of personal oneness[3]." Nevertheless his real theory is clearly to be perceived. The divine Logos, he thinks, who naturally has his ὑπόστασις or is an ὑπόστασις, remained the one and the same that he was before the incarnation, also after having assumed human nature. He took in his ὑπόστασις a human body, soul and intellect as his own body, soul and intellect, so that his human nature had, therefore, no ὑπόστασις. Christ's human nature was, according to Cyril, nothing more than all the human characteristics taken as a whole, which the λόγος σεσαρκωμένος had as such. It existed, so to speak, before the incarnation as the nature or substance of the human race; but after the incarnation, because of the ἕνωσις καθ'
