'The created intellect is the imparted likeness of God,' says S. Thomas; and again, 'Every intellectual process has its origin in the Word of God Who is the Divine Reason.' 'The light of intellect is imprinted upon us by God Himself (immediate a Deo).' 'God continually works in the mind, as being both the cause and the guide of its natural light.' 'In every object of sensitive or rational experience God Himself lies hid[202].' All intelligences know God implicitly, in every object of their knowledge[203].' 'Christ is our internal teacher, and no truth of any kind is known but through Him; though He speaks not in language as we do, but by interior illumination[204].' 'The philosophers have taught us the sciences, for God revealed them to them[205].' II. The point to be noticed in the teaching of which such passages are scattered samples, is that the Schoolmen and orthodox mystics of the middle age, with Pantheism, materialism, rationalism surging all around them, and perfectly conscious of the fact, met these errors, not by denying the reality of matter, or the capacity of reason, as later apologists have often done, but by claiming for both a place in the Theology of the Word. And this Theology of the Word was, in reality, quite independent of, and unaffected by, the subtleties and fallacies and false opinions of the age, cobwebs of the unfurnished intellect which time has swept away. It was a magnificent framework, outside and above the limited knowledge of the day and the peculiarities of individual thinkers; an inheritance from the Patristic tradition, which the Fathers, in their turn, had not invented, but received as Apostolic doctrine from Apostolic men, and only made more explicit by gradual definition, during centuries when, it has been fairly said, 'the highest reason, as independently exercised by the wise of the world, was entirely coincident with the highest reason as inspiring the Church[206].' We have now to consider whether this view of the Incarnation, which, though in the countries most influenced by the Reformation it has dropped too much out of sight, has yet never really died out of the Church at large, is in any way incompatible with the results of modern science; or whether, on the contrary, it does not provide an outline to which science is slowly but surely giving reality and content.