What infinite agency causes simply is the system of secondary causality within which we finite agents act: we could not conceive infinite agency unless we lived in a world of finite causes and agencies that was for all practical purposes complete in its own terms.

the identity of Jesus as human sufferer and the further identity of that suffering with the divine action are never eclipsed in the language of Christian Scripture.

finitude and infinity are ‘exclusive’ in the sense that infinity is the absence of actual contingent limitation; but precisely because of this we have the paradox that the infinite cannot be ‘excluded’ from the finite in virtue of any specific property that is incompatible with some other specific property.

the union of divinity and humanity in Jesus is more than just a coexistence of two self-subsisting agents (which would lead to the opposite heresy to monophysitism, the ‘Nestorian’ view of incarnation as two subsistent agents bound together in a single outward form in history).

Personal relatedness between divine and human will unites divine life with the highest of the levels of finite agency; and this relation transformingly illuminates how human intelligence and love are rooted in infinite agency.

is indeed the Word that makes the humanity what it is, in the sense that it makes it to be the way it actively is (not in the sense that it makes it to be the sort of thing it is, a human individual in the abstract).

the only way in which the exchange of properties can make sense is if the unbroken and unqualified agency of God acts upon the humanity to create actual new possibilities for it, while itself permitting a qualified use of human predicates to be ascribed to the Word in its action to bring this about.

Jesus makes things true about the Word, even though it cannot make anything to be true of the Word in eternity;

Philo of Alexandria, for whom the word designated a kind of mediating power in Heaven, transmitting to the finite universe the ordering and governing power of God.