on which Plato's
later theory postulated is inadequate. A more intimate relation is
required. The theory of ideas confronts God with a world, and leaves
the relation between them unformulated and inexplicable.

This criticism is of first importance for theology. Faith as well as
reason demands a real relation between idea and ideate. The Christian
student in the fifth century, familiar with Aristotle's criticism of
Plato, would inevitably apply it in Christology. Any theory of
redemption that ascribed duality to the Redeemer would seem to him to
be open to the objections that Aristotle had urged against the theory
of ideas. The Nestorian formula, in effect, juxtaposed the ideal
Christ and the real Jesus, and left the two unrelated. This was
Platonism in Christology. Aristotle's attack on Plato's system
provided a radical criticism of Nestorianism. The monophysite
theologians were blind to the difference between the Nestorian position
and that of the orthodox. They saw that Aristotle had placed a
powerful weapon in their hands, and they used it indifferently against
both opposing parties.

ARISTOTLE'S PSYCHOLOGY

We turn now to Aristotle's psychology. We must give a brief sketch of
it in order to establish the fact that the Aristotelian and the
monophysite science of the soul labour under the same defect. It is a
radical defect, namely, the almost complete absence of the conception
of personality. The principle of Aristotle's psychology, like that of
his metaphysic, is the concept of form and matter. The soul of man
comes under the general ontological law. All existence is divisible
into grades, the lower grade being the matter whose form is constituted
by the next highest grade. Thus there is a graduated scale of being,
starting from pure matter and rising to pure form. The inorganic is
matter for the vegetable kingdom, the vegetable kingdom for the animal
kingdom; the nutritive process is material for the sensitive, and the
sensitive for the cognitive. Man is an epitome of these processes.
The various parts of his nature are arranged in an ascending scale;
form is the only cohesive force. The animal soul is the form of the
body, born with it, growing with it, dying with it; the two are one in
the closest union conceivable. Besides the soul of the body, there is,
says Aristotle, a soul of the soul. This is reason, essentially
different from animal and sensitive soul. It is not connected with