Christ without sin; virgin Church vs cast Synagogue; no steps on altar

Cyril: …the reverence has been kept purely even in the type itself, and the unadulterated in shadows, in order that the beauty of the truth may not be counter-signed, as wronged in those. For Christ is unprofane, and not knowing sin, and beyond every pollution, rather of intelligible brightness and purity; and inside every sanctification, even if having the clear in this fading, through at least being firmly set by natural laws, and always having according to the same and likewise. And this, I think, makes clear the, ‘From the holy things he will not go out, and will not profane the sanctified of his God.’ (Leviticus 21:12–14) And that a virgin woman must be borne toward partnership of marriage, he says very well, and he makes the cast-out unfitting. Who also would be unto a type of the Synagogue of the Jews; for she has been cast out from the unity toward him, and about her he says through the prophet’s voice that ‘She is not my woman, and I am not her man.’ (2 Corinthians 5:21) And Paul fitted the Church from nations, a pure virgin to Christ, spotless and wrinkleless, rather holy and blameless. Thus at least upon both the Church from nations and the mother of the Jews, the riddle would be true, and the type not unbeautiful. And if somehow someone should wish to turn around the power of the thoughts worthily toward the word upon each, we say that Christ is unjoined to profane and unholy souls; but with the all-pure and clean, as it were virgins, he is with them spiritually, and finishes them fruitful, and calls them own race. ‘For whoever should do the will of my Father,’ (Hosea 2:2) he says, ‘the one in the heavens, this one is also my brother, and my sister, and my mother.’ (2 Corinthians 11:2)

Palladius: You spoke rightly.

Cyril: So then of what sort those chosen unto sacred-work must be, and what things they must rightly hurry to do, and from what things it would be fitting they have been released, he has oracled clearly; but somehow beside this it was wise to say openly in what manner they must sacred-work, and to rhythm by laws both the forms of the sacrifices and every sacred-worked thing, so that the deed may have blamelessly for them, and thus they may make the liturgy most dear. So then also before the others, ‘You will not go up,’ (Matthew 12:50) he says, ‘in steps upon my altar, in order that you may not uncover your unseemliness upon it.’ (Ephesians 5:27) But how somehow would this become, someone will say at once, and indeed he was giving the priests the around-leg made from linen, ‘in order that it may cover,’ (Exodus 20:26) he says, ‘unseemliness’ (Exodus 28:42) of his skin? If then somehow also they must leap through high, the matter would have wronged them nothing having been wrapped the unseemly. So then where then do we say the aim of the law is? For the worshippers of the idols it was seeming both well-famed and necessary that altars be founded high for the precincts; and not much for them was the word upon the needing to be solemnly wrapped.