We have considered the monophysites' view of Christ's human nature, regarded as an integral psychic entity. It is evident that they either undervalued it or denied its existence. The more consistent thinkers of their party maintained that the incarnation had made no difference in the being of Christ, and that therefore His human nature had no objective reality. Those who shrank from carrying the doctrine to that length conceded to the orthodox that the incarnation had to some extent modified the being of Christ, that its net result was a composition. Further analysis showed that this concession was rendered nugatory; that in whatever sense the word "composition" was taken, it was inadequate to express the hypostatic union; that the composition proved in its first significance illusory, in its second, hybridous, in its third, Apollinarianist. We pass on now to review the human nature in its constituent parts, and it will be seen that the heretical formula undermines faith in respect of each several part. THE "PARTS" OF HUMAN NATURE From the standpoint of psychology human nature is divisible into parts. The division must not be taken as absolute; for the whole is a unity, and the parts are not discrete _quanta_. The division is rather a classification of psychic states according to predominating features. The classification corresponds, however, to the facts of experience, and so psychology is justified in making use of it. We shall adopt it in our investigation of the psychology of Christ. The sharpest dividing line is that between immaterial and material, between soul and body. The states of the soul fall into three well-marked groups, thought, will, and feeling. The physical and the psychic are not always distinguishable. Still more uncertain and tentative is the identification in the psychic of cognitive, volitional, and emotional faculties. But in every man these parts are found. They are constituents of human nature. There may be other elements as yet unanalysed; but there can be no complete humanity that is deficient in respect of any of these parts. We propose to take them singly in the above order, to show their existence in the historic Christ, and to expose the monophysite attempts to explain them away. CHRIST'S BODY