§ 7. But since, also, certain seemed to be contending together concerning the fleshly economy of the Saviour, we inquired of both parties. And what the one confessed the others also agreed to: that not as when the word of the Lord came to the prophets, did it dwell in a holy man at the consummation of the ages, but that the Word himself was made flesh; and being in the form of God, He took the form of a servant, and from Mary after the flesh became man for us, and that thus in Him the human race is perfectly and wholly delivered from sin and made alive from the dead, and led into the kingdom of heaven. For they also confess that the Saviour had not a body without a soul, nor without sense or intelligence;(122) for it was not possible, when the Lord had become man for us, that His body should be without intelligence; nor was the salvation, effected in the Word himself, a salvation of the body only, but of the soul also. And being Son of God in truth, He became also Son of Man; and being God’s only begotten Son, He became also at the same time “first-born among many brethren.” Wherefore neither was there one Son of God before Abraham, another after Abraham: nor was there one that raised up Lazarus, another that asked concerning him; but the same it was that said as man, “Where does Lazarus lie?” and as God raised him up; the same that as man and in the body spat, but divinely as Son of God opened the eyes of the man blind from his birth; and while, as Peter says, in the flesh He suffered, as God He opened the tomb and raised the dead. For which reasons, thus understanding all that is said in the Gospel, they assured us that they held the same truth about the Word’s incarnation and becoming man. § 71. The Emperor Theodosius and the Triumph of the New Nicene Orthodoxy at the Council of Constantinople, A. D. 381