4.  He is called Christ, not as having been anointed by men’s hands, but eternally anointed by the Father to His High-Priesthood on behalf of men The reading of the earlier Editions ὑπὲρ ἀνθρώπων is free from all difficulty, and so the more likely to have been substituted for what is at first sight more difficult ὑπὲρ ἄνθρωπον, the reading of Cod. Coislin. adopted by the Benedictine and subsequent Editors.  The idea of a super-human Priesthood to which the Son in His Divine nature was anointed by the Father from eternity is repeated by Cyril in § 14 of this Lecture, and in Cat. xi. 1, 14.  See Index, “Priesthood,” and the reference there given to a fuller consideration of the subject in the Introduction..  He is called Dead, not as having abode among the dead, as all in Hades, but as being alone free among the dead Ps. lxxxviii. 5..  He is called Son of Man, not as having had His generation from earth, as each of us, but as coming upon the clouds To Judge Both Quick and Dead John v. 27.  Comparing what Cyril says here with Cat. iv. 15, and xv. 10, we see that he means to explain why Christ is called the “Son of Man” when “He cometh again from heaven,” and “no more from earth.”  The preceding clause refers to His first coming in the flesh, as differing in the manner of His conception and birth from other men..  He is called Lord, not improperly as those who are so called among men, but as having a natural and eternal Lordship Cf. Athanas. (c. Arian. II. xv. 14), “That very Word who was by nature Lord, and was then made man, hath by means of a servant’s form been made Lord of all and Christ.”.  He is called Jesus by a fitting name, as having the appellation from His salutary healing.  He is called Son, not as advanced by adoption, but as naturally begotten.  And many are the titles of our Saviour; lest, therefore, His manifold appellations should make thee think of many sons, and because of the errors of the heretics, who say that Christ is one, and Jesus another, and the Door another, and so on Cf. Irenæus (III. xvi. 8):  “All therefore are outside the Dispensation, who under pretence of knowledge understand that Jesus was one, and Christ another, and the Only-begotten another (from whom again is the Word), and the Saviour another.”  The Cerinthians, Ebionites, Ophites, and Valentinians are mentioned by Irenæus as thus separating the Christ from Jesus., the Faith secures thee beforehand, saying well, In One Lord Jesus Christ:  for though the titles are many, yet their subject is one.