nature; the
appearance of reality that the _accidents_ possess is an illusion of
the senses. We may note in passing that the opposite error to
transubstantiation finds its Christological parallel in Nestorianism.
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. To the pietist the divine seems all important, and the
material no help, but rather a hindrance to the spiritual life. The
faith of the individual to him is the seat of the efficacy of the
sacraments; he regards matter as unreal if not sinful, and in either
case unworthy to be a channel of divine grace. Echo after echo of
monophysite thought can be caught here. The surest way to combat
sacramental errors on both sides is a clear and definite statement of
the catholic doctrine of Christology.

NEED OF A MENTAL RECONSTRUCTION OF THE HUMAN NATURE OF CHRIST

As the interval of time widens, separating Christians from the human
life of their God, the more urgent becomes the obligation to put forth
a constructive effort of the historical imagination. The attempt to
keep that memory green grows harder and harder as the centuries pass;
but Christians must make it; otherwise the historical character of
their religion will perish. There need be no fear that the interests
of spiritual religion will suffer. Amongst moderns the danger of
idealising the human is greater than that of humanising the divine. An
intelligent appreciation of Christ's human life draws out love and
kindles reverence towards the divine personality who condescended to
the level of mankind. We may point by way of illustration to the
effect of biblical criticism. Christians of a previous generation
dreaded the touch of criticism. They thought it profanation. They
refused to admit any human element in the bible. Criticism, however,
had its way. Bibliolatry had to go. The result is that the bible is a
living book to us to-day. In spite of the fears of the devout there
was little to lose and much to gain by recognising the human element in
the bible. As with the written word, so with the living Word. Without
a recognition of the human element in His being, a full assimilation of
His te