1

Charles 30-32, redemption. Also Lectures: 42-56.

Cyril of Alexandria

“For He is Mediator between God and men, according as it is written, knit unto God the
Father naturally as God and of Him, and again unto men as man; and withal having in
Himself the Father and being Himself in the Father; for He is the impress and effulgence of
His Person, and not distinct from the Essence, whereof He is impress and wherefrom He
proceeds as effulgence; but both being Himself in It, and having It in Himself; and again
having us in Himself according as He wears our nature and our body has become entitled the
Body of the Word. For the Word was made flesh, according to the utterance of John. And He
wears our nature, remoulding it unto His own Life. And He is also Himself in us; for we have
all been made partakers of Him, and have Him in ourselves through the Spirit; for, for this
cause we have Both, being made partakers of the Divine Nature, and are entitled sons, after
this sort having in us also the Father Himself through the Son.”

(Saint Cyrille d’Alexandrie, Comm. sur saint Jean, ch. 9 ; PG 74, col. 280 ; trad. G. Remy, RThom 96,
p. 446).

https://www.tertullian.org/fathers/cyril_on_john_09_book9.htm
Doyle, P. 164-165.
Christologie II ; 38-39.

Jean Chrysostom

“Now a mediator ought to have communion with both parties, between whom he is to
mediate. For this is the property of a mediator, to be in close communion with each of
those whose mediator he is. For he would be no longer a mediator, if he were connected
with one but separated from the other. If therefore He partakes not of the nature of the Father,
He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He
came to men, so is He partaker of the nature of God, because He came from God. Because He
was to mediate between two natures, He must approximate to the two natures; for as the
place situated between two others is joined to each place, so must that between natures be
joined to either nature. As therefore He became Man, so was He also God. A man could not
have become a mediator, because he must also plead with God. God could not have been
mediator, since those could not receive Him, toward whom He should have mediated.”
 2
(Saint Jean Chrysostome, Sur la première épître à Timothée, cap. 2, hom. 7 (PG 62, col. 536-537).) ; claudien
103 ;
https://www.newadvent.org/fathers/230607.htm

Irenaeus Lyons

“Therefore, as I have already said, He caused man (human nature) to cleave to and to
become, one with God. For unless man had overcome the enemy of man, the enemy would
not have been legitimately vanquished. And again: unless it had been God who had freely
given salvation, we could never have possessed it securely. And unless man had been joined
to God, he could never have become a partaker of incorruptibility. For it was incumbent
upon the Mediator between God and men, by His relationship to both, to bring both to
friendship and concord, and present man to God, while He revealed God to man. For, in
what way could we be partaken of the adoption of sons, unless we had received from Him
through the Son that fellowship which refers to Himself, unless His Word, having been made
flesh, had entered into communion with us?”

(Saint Irénée de Lyon, Contre les hérésies III, 18, 7 ; SC 211, p. 365-367).
https://www.newadvent.org/fathers/0103318.htm
Doyle, P. 164.

Augustin

“Inde et mediator Dei et hominum, quia Deus cum Patre, quia homo cum hominibus. Non
mediator homo praeter deitatem; non mediator Deus praeter humanitatem. Ecce mediator.
Divinitas sine humanitate non est mediatrix, humanitas sine divinitate non est mediatrix. Sed
inter divinitatem solam et humanitatem solam mediatrix est humana divinitas et divina
humanitas Christi.”

https://www.augustinus.it/latino/discorsi/discorso_058_testo.htm

(Saint Augustin, Sermo 47, 21 ; CCSL 41, p. 595)

Commentary: Brain E Daley: 160.

DALEY, Brian E., God Visible: Patristic Christology Reconsidered, Oxford, 2018
 3
“I do not say that He is Mediator because He is the Word, for as the Word He is supremely
blessed and supremely immortal, and therefore far from miserable mortals; but He is
Mediator as He is man.”

https://www.newadvent.org/fathers/120109.htm
(S. Augustin, City of God, IX, 15)

“Nec tamen ob hoc mediator est, quia Verbum; maxime quippe immortale et maxime beatum
Verbum longe est a mortalibus miseris; sed mediator, per quod homo.”

https://www.augustinus.it/latino/cdd/index2.htm

“However, the fact that He is the Word is not the reason why He is a mediator; for, certainly,
the Word at the summit of immortality and the apex of beatitude is far removed from
miserable mortals. Rather, He is a mediator because He is man.” (CUA)

Doyle, P. 165-166.