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The resurrection becomes purely a spiritual change, which even a non-Christian could accept. The body, according to the tenor of monophysite teaching, was spirit before the resurrection and spirit after it. Thus the ascension too becomes purely spiritual. It is shorn of half its significance.
Of the other Christian Churches of the East we have seen that the Nestorians were very active among the Tartars throughout Asia. They and their Syrian neighbours but dogmatic opponents, the Jacobites, a monophysite body, adopted a conciliatory disposition towards the crusaders.
He confuses person and nature. Deep-seated and superficial states of soul are all one to him. He does not see the duality in the being of his fellow-men; so he cannot see it in the ideal man. This is a consequence of monophysitism which has not attracted the attention of theologians, and which the monophysite himself did not intend.
Suspicion of the reality of Christ's human nature as a whole is characteristic of all monophysite thought. This suspicion, not always formulated or expressed, is everywhere present. If the monophysites admitted the fact of His true manhood, they denied or neglected the religious value of that fact.
The disagreement was due not to their vision but to their view point, not to the object of their thought or the process of their thinking, but to their different presuppositions and starting points. Presented in this way the monophysite and other Christological controversies of the fifth and sixth centuries become phases of the cosmic problem.
The Jacobite clergy of the city shut their eyes, and only opened them to watch the convent at Easter-tide; for on the Saturday before Easter, the nuns, in obedience to an agreement made before the Monophysite Schism, were required to pay a tribute of embroidered vestments to the head of the Christian Churches, with wine of the best vintages of Kochome near the Pyramid of steps, and a considerable quantity of flowers and confectionary.
The question and most of the answers given to it are readily intelligible, and they naturally gave rise to heated controversy. Theopaschitism is, as we have shown, a tendency inherent in the heresy, but one slow to come to the surface, and one easily counter-acted and suppressed by the personal piety of the monophysite.
The Monophysite church of Alexandria was torn by the disputes of the corruptibles and incorruptibles, and on the death of the patriarch, the two factions upheld their respective candidates.
They saw that Aristotle had placed a powerful weapon in their hands, and they used it indifferently against both opposing parties. 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.
So the incarnation, for the monophysite, becomes a myth; no change in the nature of the Logos took place at it, and, consequently, no change in the nature of the Man Christ Jesus. We may trace the likeness between the cosmic and the Christological problems still further. Monism is forced to attempt to give some account of the world's apparent reality.
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