But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” John xx. 17, 28. or greater, or created, or made, or sanctified; Prov. viii. 22; John x. 36; Acts ii. 36. Add, if you like, Servant Phil. ii. 7. and Obedient Phil. ii. 8. and Gave John i. 12. and Learnt, Heb. v. 8. and was commanded, John x. 18; xiv. 31. was sent, Ib. iv. 34; v. 23, sq. can do nothing of Himself, either say, or judge, or give, or will. Ib. v. 19, 30.  And further these,—His ignorance, Mark xiii. 32. subjection, 1 Cor. xv. 28. prayer, Luke vi. 12. asking, John xiv. 16. increase, Luke ii. 52. being made perfect. Heb. v. 9, etc.  And if you like even more humble than these; such as speak of His sleeping, Matt. viii. 24; Mark iv. 38. hungering, Matt. iv. 2; Luke iv. 2. being in an agony, Luke xxii. 44. and fearing; Heb. v. 7. or perhaps you would make even His Cross and Death a matter of reproach to Him.  His Resurrection and Ascension I fancy you will leave to me, for in these is found something to support our position.  A good many other things too you might pick up, if you desire to put together that equivocal and intruded god of yours, Who to us is True God, and equal to the Father.  For every one of these points, taken separately, may very easily, if we go through them one by one, be explained to you in the most reverent sense, and the stumbling-block of the letter be cleaned away—that is, if your stumbling at it be honest, and not wilfully malicious.  To give you the explanation in one sentence.  What is lofty you are to apply to the Godhead, and to that Nature in Him which is superior to sufferings and incorporeal; but all that is lowly to the composite condition S. Gregory often speaks of Human Nature as our composite being; and here he means the Sacred Humanity exclusively; there is no shadow of suspicion of Nestorianism or Eutychianism attaching to his name. of Him who for your sakes made Himself of no reputation and was Incarnate—yes, for it is no worse thing to say, was made Man, and afterwards was also exalted.  The result will be that you will abandon these carnal and grovelling doctrines, and learn to be more sublime, and to ascend with His Godhead, and you will not remain permanently among the things of sight, but will rise up with Him into the world of thought, and come to know which passages refer to His Nature, and which to His assumption of Human Nature. The word οἰκονομία is used in four principal senses:  (a) The ministry of the Gospel, cf. Ephes. iii. 2; Col. i. 25; etc., and S. Cyril Hieros., has the expression “Economy of the Mystery” (Cat. xxv.).  It is also used absolutely by S. Chrysostom and others.  (b) The Providence of God, as by Epiphanius, Greg. Nyss., and others.  (c) The Incarnation, as in the text, without any epithet—in which use it is opposed to ἡ θεότης.  Sometimes however epithets are added.  (d) The whole Mystery of Redemption, including the Passion.