"survival factor." The intellectualist pins his
faith to the immortality of the reason. He is content to let death
deprive him of everything except the logical faculty. For the aesthete
beauty alone is eternal, and his hope for the future lies in the
continuance of his aesthetic sense. The materialist sees permanence
only in the indestructibility of the ultimate physical constituents of
his body. The epigenesis of a spiritual body lies outside his horizon.
The volitionist finds all the value of life in the moral nature. For
him the good will persists when all else is resolved into nothingness.
Character alone, he says, survives the shock of death. All these
limited views of survival are symptoms of monophysite ways of thinking.
The Christian, on the contrary, holds that what is redeemed _eo ipso_
survives. Whatever else is involved in redemption persistence
certainly is included. Monophysitism stands for a partial redemption;
but to the orthodox who believe that Christ assumed human nature in its
entirety, each part and the whole are of infinite value. He holds that
the strengthening, purifying, and perfecting that salvation brings
apply to the psychic and the physical natures, that no part is exempt,
that neither intellect nor will nor feeling ceases with death, that the
range of reason will be increased, and its operation made more sure,
that lofty and sustained endeavour will replace the transient energy of
the earthly will, that feeling will be enhanced, harmonised, and
purified, that a spiritual body continuous with the body of the flesh
will express man's heavenly experience. These high far-reaching hopes
rest on the doctrines of catholic Christology. Christ assumed our
nature complete in body and psychic parts. He did so with a purpose,
and that purpose could be none other than the redemption of the body
and of all the psychic elements. To the mystic, body and human
activities may seem only transient and unworthy of a place in heaven.
Such is false spirituality. It is contrary to the tenor of catholic
teaching. The incarnation brought divine and human together on earth.
The resurrection fixed their union. The ascension gave humanity an
eternal place among eternal things.

MONOPHYSITISM SHOWN IN THE MODERN TENDENCY TO MAKE THE DEATH OF CHRIST
A SECONDARY FACTOR IN THE SCHEME OF REDEMPTION

We have seen above that monophysitism discredits the reality of
Christ's sufferings. Dogmatic reasons a