satisfied with a definition, still less with a practical change,
without probing to its inner meaning. This feeling was expressed in
form philosophical and theological by one of the last of the great
Greek Fathers, S. John Damascene, and by the united voice of the Church
in the decision of the Seventh General Council.

[Sidenote: S. John Damascene.]

S. John of Damascus, who died about 760, was clear in his acceptance of
all the Councils of the Church, clear in his rejection of Monophysitism
and Monothelitism. He described in clear precision the two natures in
one hypostasis, the two wills, human and Divine, with a wisdom and
knowledge related to each; but he was equally clear that the composite
personality involves a _communicatio idiomatum_ (_antidosis
idiomaton_). The human nature taken up into the Divine received the
glory of the Divinity: the Divine "imparts to the human nature of its
own glories, remaining itself impassible and without share in the
passions of humanity." S. John Damascene taught then that our Lord's
humanity was so enriched by the Divine Word as to know the future,
though this knowledge was only manifested progressively as He increased
in age, and {160} that only for our sakes did He progressively manifest
His knowledge. While he declared that each Nature in the Divine Person
had its will, he explained that the One Person directed both, and that
His Divine will was the determinant will. It might well seem that in
his desire to avoid Nestorianism he did not attach so full a meaning to
our Lord's advance in human knowledge as did some of the earlier
Fathers. But the practical bearing of S. John's writings was in direct
relation to the great controversy of his age, to which he devoted three
addresses in particular. He defined the "worship" of the icons as all
based upon the worship of Christ, and attacked iconoclasm as involving
ultimately an assault upon the doctrine of the Incarnation. On this
ground S. Theodore of the Studium and Nicephorus the patriarch of
Constantinople, who was driven from his see by the emperor, are at one
with S. John Damascene.

[Sidenote: S. Theodore of the Studium.]

Theodore of the Studium occupies a place in Greek thought which is,
perhaps, comparable to that of S. Anselm in the Latin Church. If there
never was anything in the East exactly corresponding to the era of the
schoolmen in the West, if the theology of Byzantium throughout might
seem to be a sch