ways distinguishable. Still more uncertain and tentative is the
identification in the psychic of cognitive, volitional, and emotional
faculties. But in every man these parts are found. They are
constituents of human nature. There may be other elements as yet
unanalysed; but there can be no complete humanity that is deficient in
respect of any of these parts. We propose to take them singly in the
above order, to show their existence in the historic Christ, and to
expose the monophysite attempts to explain them away.

CHRIST'S BODY

It is obvious to an unprejudiced reader of the gospels that Christ's
pre-resurrection body was real and normal. It was an organism of flesh
and blood, of the same constitution and structure as ours. It occupied
space, and was ordinarily subject to the laws of space. It was visible
and tangible. It shared the natural processes of birth, growth, and
metabolism. At the resurrection a catastrophic change took place in
it. It was still a body. It was still Christ's body. Continuity was
preserved. The evidences of continuity were external, and so strong as
to convince doubters. We cannot fathom either the change or the
continuity. What we know is that after the resurrection the body was
not so subject as before to the laws of space. It was, it would seem,
of finer atoms and subtler texture. It had reached the height of
physical being, and development apparently had ceased. It was the
entelechy of the human body. It was still real, though no longer
normal. To employ paradox, it was natural of the species
"supernatural." It was the natural body raised to a higher power. It
was natural to human denizens of a higher world. Body's function is
two-fold. It both limits the soul and expresses it. It narrows the
activity of the person to a point, and thus serves as a fine instrument
for action upon matter. At the same time it draws out the
potentialities of the soul and fixes its development. The
post-resurrection body was apparently less limitative and more
expressive.

The foregoing considerations may be summed up in the form of three
dogmata, all of which orthodox Christianity teaches. These are, first,
that Christ's pre-resurrection body was real and natural; second, that
His resurrected and ascended body is real and supernatural; third, that
there was a real continuity, whether by development or by epigenesis
between the two. In all these points the monophysites miss