For the Word of God, even with flesh, is the divine nature, and we are his kin [family or relative], even though he is God by nature, because of his taking the same flesh as ours. Therefore, the manner of the relationship is similar. For as he himself is intimately related to the Father, and the Father is intimately related to him because of identity of nature, so we are intimately related to him (inasmuch as he has become a man), and he to us. And through him, as through a mediator, we are joined to the Father. For Christ is, as it were, a kind of common frontier of the supreme divinity and humanity (being both in the same one, and as it were holding together in himself things so greatly separated); and as God by nature he is joined to God the Father, and again, as truly a man, is joined to men. St. Cyril of Alexandria, Commentary on John 10.14-15.
During the festal season we have contemplated Christ as the mediator of God and man. However, this word is riddled with modern connotations which blur our understanding. St. Paul (1 Tim 2.5) writes of Christ the mediator of God and man and St. Cyril explains this in a simple manner.
Christ is the mediator because He is where God and human have met in the flesh. In the incarnation of the Logos, humanity and Divinity are united in His person and this is what it has meant for Him to be mediator. The place where wayward humanity becomes united to God is in God’s kenosis (self-emptying) and taking real humanity. Because the Divine and humanity have met in Christ, humanity has proven stronger than death on Easter Sunday.
An Ancient Faith For a Modern World 