la of
co-existence and the Charybdis of identity.

These _a priori_ deductions as to the being of Christ were verified by
a reference to fact. The life-story of the historic Christ comprises
two distinct groups of experience. There are thoughts, deeds, and
words attributed to Him that only God could have thought, done, and
said. There are as well thoughts, deeds and words of His that only a
man could have thought, done and said. Hence the diphysite doctrine
was verified _a posteriori_. Again, in both groups of experience there
is a never-failing connecting link. There is a unity lying deeper in
His consciousness than the duality. Christ, the Agent, is the same in
both parts. Whether as God or man, He is never out of character.
Hence the unity of the person also was established _a posteriori_.
Thus, to the orthodox Christologians, the expectation that the human
Ideal would be a unity, comprising divinity and humanity, was justified
by historical fact.

They found a further verification on applying the test of practice.
Orthodox Christology satisfies the requirements of the soul. Man's
chief spiritual need is access to God through "a daysman that might lay
his hand upon both." An exemplar, even though perfect, is not adequate
to his need. The _unio mystica_ can only be experienced by the
leisured few. Man demands a religion of redemption, a redemption that
allows value to labour, to endeavour, to human thought, that recognises
the reality of pain and sorrow and sin, a redemption that redeems
humanity in all its phases and in the wealth of its experiences. An
Agent that has not shared to the full those experiences is useless for
the purpose. Redemption must be the work of One who knows God and
knows man, of One who has the touch of sympathy; for to such a touch
alone can humanity respond. The Christology that makes Christ Jesus
consubstantial with God and with man satisfies man's deep-felt need.

SUMMARY OF THE CHAPTER

We have taken a triad of ontologies and a triad of Christological
systems, placed them side by side, and examined them. The result of
that examination is a triple correspondence. The metaphysical
principle is found in each case worked out in a corresponding
Christology. The comparison is of general interest. It reveals
Christology as intimately connected with the workings of intellect, as
in the main stream of the current of human thought, as capable of
philosophic treatment. Fu