{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-3877","native_reference":{"book_number":50,"chapter_from":10,"chapter_to":10,"system":"MyBible module coordinates (mapping unverified)","verse_from":22,"verse_to":22},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Gregory of Nyssa</b>: It is customary for Holy Scripture to imply the whole by the part. For He that said, \"Unto Thee shall all flesh come,\" does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls, we understand the flesh also to be intended together with the souls. So, then, the Word, when He became flesh, took with the flesh the whole of human nature; and hence it was possible that hunger and thirst, fear and dread, desire and sleep, tears and trouble of spirit, and all such things, were in Him. For the Godhead, in its proper nature, admits no such affections, nor is the flesh by itself involved in them, if the soul is not affected co-ordinately with the body.<br/><i>— AGAINST EUNOMIUS 2.13</i></p>","source_html_sha256":"9d0e4eac6681d9543eaabc54f899b9a4490387e7c8c17403a4471c77700318bd","source_module":"ECF","source_row_id":3877,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"f5673c5e83c1b4274c44f490cf6ce7e7e4bc145cdd086e92fa398887abd0c5ec","translator":null,"work":null}