If they do, they are not interested; they do not think that the question makes any difference to faith or practice. The whole extent of the Christological knowledge possessed by the average churchman is comprised in the formula, "Christ is God and man." He cannot apply the formula nor reconcile it with common sense.
Socinianism which separates symbol from sacramental grace is sacramental dualism, as Nestorianism is Christological dualism. Both abandon a vital unity of divine and human. The pietistic or mystical view of the sacraments does so too, but in a different way. This second form of sacramental monism has much in common with the doctrine of one nature.
It shows that they represent entities, that something corresponding to the terms "person" and "nature" is actually part of the being of every man, and that therefore their existence in Christ is a proper and practical subject for investigation. In so doing psychology provides the rationale of the Christological controversies.
The writer in his preface explicitly declares that it is a kind of revised version, and he improves the original by Christological insertions, explaining, for example, the destruction of Jerusalem as a judgment upon the Jews for the murder of Christ. Josephus is often mentioned by name as authority for the statements, but at the same time considerable additions are made from other Roman sources.
By comparison the essential features, functions and properties of the specimen under examination are elucidated. It is by isolating the three germinal ideas of these three Christological systems and comparing them, that a full comprehension of monophysitism in all its stages, from seed to flower, is reached.
What is technically called his Christology is both splendid and profound; but, indeed, his whole thinking is Christological; he saw the whole universe in Christ.
The Christological counterpart of dualism and of deism is Nestorianism. The Nestorians halt at the lowest stage of Christological thought. They admit Christ to be the meeting-point of God and man, but they nullify the admission by introducing dualism into the person of Christ.
The historical connection is of no importance for our present purpose, but it is noteworthy that the time order both of the schools of philosophy and of the corresponding Christological systems follows approximately the logical order. The first attempted solution of the cosmic problem is best expressed in the concept "co-existence." God and the world co-exist.
Redemption must be the work of One who knows God and knows man, of One who has the touch of sympathy; for to such a touch alone can humanity respond. The Christology that makes Christ Jesus consubstantial with God and with man satisfies man's deep-felt need. We have taken a triad of ontologies and a triad of Christological systems, placed them side by side, and examined them.
Piety used to consist in personal loyalty to the Founder of a universal religion; it is now considered synonymous with obedience to the "golden rule." Within recent times the question as to the limitation of Christ's knowledge was hotly debated. That debate showed how much uncertainty on Christological questions exists and how strong monophysite opinion still is.