difficulties and errors into which their Christology
forced the monophysites with respect to Christ's body. Difficulties
equally great and errors equally fatal attended their attempt to
conceive the conjunction of psychic elements with the divine person.
Their formula was too narrow. It compelled them to shut their eyes to
one outstanding fact, namely, the duality of Christ's earthly
experience. This fact confronts the reader on every page of the
gospels. The duality is deep-seated; it extends to each psychic
element, yet stops short of the personality. In the world of Christ's
nature there are two hemispheres. His experiences are on two planes.
In both of these hemispheres or planes we find thought, will, and
feeling. His thought on the higher plane is radically different in
mode and scope from His thought on the lower plane. The two are of a
different order. The same difference holds with respect to the other
two psychic elements. We propose to exemplify this assertion, first,
in the case of cognition, and then in the case of will and feeling.
This procedure will simplify the task of exposing the further
consequences of the monophysite Christology.

THE DUALITY OF CHRIST'S COGNITION

The duality of Christ's intellectual experience is evident to a New
Testament student who has any acquaintance with psychology. We find in
Christ two cognitive faculties with two dominant universes of thought
and knowledge. On occasions He speaks and acts as if He read at a
glance all the secrets of nature and the human heart, as if all time
past, present, and future was an open book to him, as if He were in the
counsels of the Most High. On those occasions divine intuition
superseded in Him the slow and faulty methods of human intelligence;
thought was vision, intellect intuition, knowledge omniscience. Thus
His divine nature cognised and knew. That, however, is only one half
of the picture. On other occasions his mind appears to have been
perfectly human. His intelligence and perceptive faculties differed
not essentially from ours. He asked questions and sought information.
He used human categories. He progressed in wisdom. The development of
His mind was gradual. His knowledge was relative to His age and
surroundings. Memory and obliviscence, those complementary and perhaps
constituent elements of soul-being, attention, sensation, recognition,
and discursive reasoning, all these exhibitions of the workings o