12.  And it is not only in the case of the theology that the use of the terms varies, According to patristic usage the word “theology” is concerned with all that relates to the divine and eternal nature of Christ, as distinguished from the οἰκονομία, which relates to the incarnation, and consequent redemption of mankind.  cf. Bishop Lightfoot’s Apostolic Fathers, Part II. Vol. ii. p. 75, and Newman’s Arians, Chapter I. Section iii. but whenever one of the terms takes the meaning of the other we find them frequently transferred from the one subject to the other.  As, for instance, Adam says, “I have gotten a man through God,” Gen. iv. 1, lxx.  A.V. renders “she conceived and bare Cain and said,” and here St. Basil has been accused of quoting from memory.  But in the Greek of the lxx. the subject to εἶπεν is not expressed, and a possible construction of the sentence is to refer it to Adam.  In his work adv. Eunom. ii. 20, St. Basil again refers the exclamation to Adam. meaning to say the same as from God; and in another passage “Moses commanded…Israel through the word of the Lord,” Num. xxxvi. 5, lxx. and, again, “Is not the interpretation through God?” Gen. xl. 8, lxx.  Joseph, discoursing about dreams to the prisoners, instead of saying “from God” says plainly “through God.”  Inversely Paul uses the term “from whom” instead of “through whom,” when he says “made from a woman” (A.V., “of” instead of “through a woman”). Gal. iv. 4.  And this he has plainly distinguished in another passage, where he says that it is proper to a woman to be made of the man, and to a man to be made through the woman, in the words “For as the woman is from [A.V., of] the man, even so is the man also through [A.V., by] the woman.” 1 Cor. xi. 12.  Nevertheless in the passage in question the apostle, while illustrating the variety of usage, at the same time corrects obiter the error of those who supposed that the body of the Lord was a spiritual body, The allusion is to the Docetæ.  cf. Luke xxiv. 39. and, to shew that the God-bearing The note of the Benedictine Editors remarks that the French theologian Fronton du Duc (Ducæus) accuses Theodoret (on Cyril’s Anath. vii.) of misquoting St. Basil as writing here “God-bearing man” instead of “God bearing flesh,” a term of different signification and less open as a Nestorian interpretation.  “God-bearing,” θεοφόρος, was an epithet applied to mere men, as, for instance, St. Ignatius.  So Clement of Alexandria, I. Strom. p. 318, and Gregory of Nazianzus, Or. xxxvii. p. 609.  St. Basil does use the expression Jesus Christ ἄνθρωπον Θεόν in Hom. on Ps. xlix. flesh was formed out of the common lump φυραμα.  cf. Rom. ix. 21. of human nature, gave precedence to the more emphatic preposition.