3.  Let the Jews, then, be led astray, since they so will:  but let the Church of God be glorified.  For we receive God the Word made Man in truth, not, as heretics say Carpocrates, Cerinthus, the Ebionites, &c.  See Irenæus (Hær. I. xxv. § 1; xxvi. §§ 1, 2)., of the will of man and woman, but of The Virgin and the Holy Ghost Dr. Swainson (Creeds, Chap. vii. § 7), speaking of the Creed of Cyril of Jerusalem, says that “the words σαρκωθέντα καὶ ἐνανθρωπήσαντα are found in it, but no reference whatever is made to the birth from the Virgin.”  The present passage, and that in Cat. iv. § 9, “begotten of the Holy Virgin and the Holy Ghost,” seems to shew that such a clause formed part of the Creed which Cyril was expounding.  The genuineness of both passages is attested by all the mss. and Dr. Swainson was mistaken in charging the Editors of the Oxford Translation with having omitted to “mention that Touttée was himself doubtful as to the words within the brackets” [ἐκ Παρθένου καὶ Πνεύματος ῾Αγίου].  The brackets are added by Dr. Swainson himself, and Touttée had no doubt of the genuineness of the words:  on the contrary he believed them to be part of the Creed itself.  His note is as follows:  “The words of the Virgin and Holy Ghost I have caused to be printed in larger letters as if taken from the Symbol:  although they are wanting in the Title of this Lecture and in § 13, where the third Article of the Creed is referred to.  But they are read in nearly all the Latin and Greek Symbols, and are referred to in Cat. iv. § 9.” according to the Gospel, Made Man ἐνανθρωπήσαντα.  The word occurs in the true Nicene formula, where, as Dr. Swainson thinks, it is “scarcely ambiguous,” “it is defective.”  Both the Verb and the Substantive ἐνανθρώπησις are constantly used by Athanasius to denote the Incarnation in a perfectly general way, without any indication of ambiguity or defect.  In the Creed proposed by Eusebius of Cæsarea instead of ἐνανθρωπήσαντα we find ἐν ἀνθρώποις πολιτευσάμενον; and in the Expositio Fidei ascribed to Athanasius, but of somewhat doubtful authenticity, the Incarnation is described thus ἐκ τῆς ἀχράντου παρθένου Μαρίας τὸν ἡμέτερον ἀνείληφεν ἄνθρωπον Χριστὸν ᾽Ιησοῦν.  In the Apollinarian controversy the attempt was made to interpret ἐνηνθρώπησεν as meaning not that “He became Man,” but that “He assumed a man,” i.e. that “the man was first formed and then assumed” (Gregory, Epist. ad Cledon, quoted by Swainson, p. 83), or else merely that “He dwelt among men.”  But the context of the passages in which Cyril uses the word (iv. 9; xii. 3) clearly shews that he employed it in the perfectly orthodox sense which it has in the Nicene Formula and in Athanasius., not in seeming but in truth.  And that He was truly Man made of the Virgin, wait for the proper time of instruction in this Lecture, and thou shalt receive the proofs See below, § 21 ff.  Cyril means that the direct proof cannot be given at once, because there are many errors to be set aside first.  Compare the end of § 4.:  for the error of the heretics is manifold.  And some have said that He has not been born at all of a virgin See Cat. iv. 9, notes 3, 4.:  others that He has been born, not of a virgin, but of a wife dwelling with a husband.  Others say that the Christ is not God made Man, but a man made God Athanasius (contra Arian. Or. I. § 9) quotes as from Arius, Thalia, “Christ is not Very God, but He, as others, was made God (ἐθεοποιήθη ) by participation.”  The Eusebians in the Confession of Faith called Macrostichos (a.d. 344) condemned this view as being held by the disciples of Paul of Samosata, “who say that after the incarnation He was by advance made God, from being made by nature a mere man.”  The orthodox use of the word Θεοποιεῖσθαι is seen in Athan. de Incarnat. § 54:  αὐτὸς ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν..  For they dared to say that not He—the pre-existent Word—was made Man; but a certain man was by advancement crowned.