brother, "The voice of thy brother's blood crieth to me."[1] And as their blood will be inquired after, he said to those with Noah, "For your blood of your souls will I require, [even] from the hand of all beasts;"[2] and again, "Whosoever will shed man's blood,[3] it shall be shed for his blood." In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you. All these things shall come upon this generation."[4] He thus points out the recapitulation that should take place in His own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this [blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation [of man], saving in His own person at the end that which had in the beginning perished in Adam.
2. But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made [to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material [of his body] from another substance, the Father would at the beginning have moulded the material [of flesh] from a different substance [than from what He actually did]. But now the case stands thus, that the Word has saved that which really was [created, viz.] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking
