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Such an enterprise would infuse life and meaning into the Christological formula, and would effect, so to speak, a reconstruction of the human nature of the historic Christ. The Christian's attitude towards the Man Christ Jesus is the "acid test" of the sincerity of his faith.
Providence, Hearing of Prayer, and Miracles. Before we enter into the special christological realm, we have yet to glance at the realm of the more common relations between God and the creature, as they have found, in faith in a divine providence, in hearing of prayer, and in divine miracles, their reflection in Christian consciousness.
The combination with this strengthened the belief in the true humanity of Jesus, and in his real divinity, thus providing the groundwork for the Christological development of Irenaeus and his successors in the fourth century. The man who seems to have brought Ephesian Christianity to Rome was Justin Martyr, sometimes called the Philosopher.
They are objectified in the Christological heresies. These heresies arrange themselves in a sequence so strict and so logical that one could almost say that they are deducible a priori from the concept "divine-human." Certainly the subjective fancies of the heresiarchs do not provide the whole account. There is something of the universal in these heresies.
It justifies the church in her determined adherence to the precise expression of the truth. No Christian with powers of introspection, who can distinguish in his own being personality and nature, can be indifferent to the Christological problem. The problem is one of fact, not theory.
An intelligent grasp of this basic principle is necessary to an appreciation of the whole system. Accordingly, our first concern is to ascertain and exhibit this metaphysical basis. In subsequent chapters we shall analyse in detail the doctrines specifically monophysite and trace the Christological errors back to their source in metaphysic.
If the world's existence be a sham, if its value compared with God be negligible, it becomes a religious duty to avoid all influences that heighten the illusion of the world's real existence and intrinsic value. The monist, like the monk, must renounce all secular interests and "go out of the world." The path of renunciation had an additional claim on the Christological monist.
It was the undying controversy concerning the relations and the attributes of the three Members of the Trinity; and the insoluble question was destined to break up Greek and Catholic Church alike into numberless sects and shades of belief or unbelief; and over this Christological controversy, rivers of blood were to flow in both branches of Christendom.
In the second volume Harnack treats of the development primarily of the Christological and trinitarian dogma, from the fourth to the seventh centuries. The dramatic interest of the narrative exceeds anything which has been written on this theme.
Monophysite tendencies are inherent in religious thought. The metaphysical idea, on which it rests, still has a powerful hold over the human mind. Spiritually-minded men are especially liable to this form of error. It is a mistake to think that Christological questions were settled once and for all in the fifth century. Each generation has to settle them afresh.
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