mselves the picture, not of the infinite robing in the
finite, but of the union of mind and matter. Consequently they
habitually spoke of the Logos, as assuming, not man or a human nature,
but a body.

Such in its varying phases was the monophysite doctrine of composition.
At its worst, it contained a direct denial of the real humanity of
Christ. At its best, it falls far short of the catholic doctrine of
His real, perfect and complete humanity. The permanent assumption of
human nature into the transcendent personality had no meaning for the
heretic party. If it had taken place, it was, they thought, merely
momentary, with no after-effects, the passing of a summer cloud across
the face of the sun.

We have considered the monophysites' view of Christ's human nature,
regarded as an integral psychic entity. It is evident that they either
undervalued it or denied its existence. The more consistent thinkers
of their party maintained that the incarnation had made no difference
in the being of Christ, and that therefore His human nature had no
objective reality. Those who shrank from carrying the doctrine to that
length conceded to the orthodox that the incarnation had to some extent
modified the being of Christ, that its net result was a composition.
Further analysis showed that this concession was rendered nugatory;
that in whatever sense the word "composition" was taken, it was
inadequate to express the hypostatic union; that the composition proved
in its first significance illusory, in its second, hybridous, in its
third, Apollinarianist. We pass on now to review the human nature in
its constituent parts, and it will be seen that the heretical formula
undermines faith in respect of each several part.

THE "PARTS" OF HUMAN NATURE

From the standpoint of psychology human nature is divisible into parts.
The division must not be taken as absolute; for the whole is a unity,
and the parts are not discrete _quanta_. The division is rather a
classification of psychic states according to predominating features.
The classification corresponds, however, to the facts of experience,
and so psychology is justified in making use of it. We shall adopt it
in our investigation of the psychology of Christ. The sharpest
dividing line is that between immaterial and material, between soul and
body. The states of the soul fall into three well-marked groups,
thought, will, and feeling. The physical and the psychic are not
al