organic function. It is pure intellectual principle. It is
immaterial, immortal, the divine element in man. This reason is not a
bare unity. As it appears in human experience, it is not full-grown.
Potentially it contains all the categories, but the potentiality must
be actualised. Consequently reason subdivides into active and passive
intellect. The action of the former on the latter, and the response of
the latter to the former, constitute the development of the mind, the
education of the truth that is potentially present from the beginning.

This hierarchy of immaterial entities contains nothing corresponding to
our idea of personality. There is in it no principle that is both
individual and immortal. Aristotle allows immortality only to the
universal reason. The psychic elements are condemned to perish with
the body. There is no hope for the parts of the soul which are most
intimately connected with the individual's experience.

Monophysite Christology shares this fundamental defect. The
monophysite thinker attempted to express the union of two natures
within one experience. But his psychology, not containing the notion
of personality, could furnish no principle of synthesis. An agent in
the background of life, to combine the multiplicity of experience, is a
_sine qua non_ of a sound Christology. Personality was to the
monophysites a _terra incognita_; and it was in large measure their
devotion to Aristotle's system that made them deaf to the teaching of
the catholic church.

INTELLECTUALISM AND MYSTICISM COMPLEMENTARY SYSTEMS

After this sketch of the Aristotelian features recognisable in
monophysitism, we turn to the other great pagan philosophy that
assisted in the shaping of the heresy. Intellectualism and mysticism
are closely allied; the two are complementary; they are as mutually
dependent as are head and heart. It is not then surprising that
monophysitism should possess the characteristics of both these schools
of thought. The intellectualism of the heresy was largely due, as we
have shown, to the Aristotelian logic and metaphysic; its mystic
elements derive, as we proceed to indicate, from Neo-Platonism and
kindred theosophies.

Alexandria had been for centuries the home of the mystics. The
geographical position, as well as the political circumstances of its
foundation, destined that city to be the meeting-place of West and
East. There the wisdom of the Orient met and fought an