It is obvious to an unprejudiced reader of the gospels that Christ's pre-resurrection body was real and normal. It was an organism of flesh and blood, of the same constitution and structure as ours. It occupied space, and was ordinarily subject to the laws of space. It was visible and tangible. It shared the natural processes of birth, growth, and metabolism. At the resurrection a catastrophic change took place in it. It was still a body. It was still Christ's body. Continuity was preserved. The evidences of continuity were external, and so strong as to convince doubters. We cannot fathom either the change or the continuity. What we know is that after the resurrection the body was not so subject as before to the laws of space. It was, it would seem, of finer atoms and subtler texture. It had reached the height of physical being, and development apparently had ceased. It was the entelechy of the human body. It was still real, though no longer normal. To employ paradox, it was natural of the species "supernatural." It was the natural body raised to a higher power. It was natural to human denizens of a higher world. Body's function is two-fold. It both limits the soul and expresses it. It narrows the activity of the person to a point, and thus serves as a fine instrument for action upon matter. At the same time it draws out the potentialities of the soul and fixes its development. The post-resurrection body was apparently less limitative and more expressive. The foregoing considerations may be summed up in the form of three dogmata, all of which orthodox Christianity teaches. These are, first, that Christ's pre-resurrection body was real and natural; second, that His resurrected and ascended body is real and supernatural; third, that there was a real continuity, whether by development or by epigenesis between the two. In all these points the monophysites missed the truth. Their presuppositions misled them. As monists they were inclined to regard matter as sinful. They could not conceive the infinite donning a soiled robe. "Our body with its hateful wants" could not, they thought, be a tabernacle for the Logos. The idea of the native dignity of the human frame and of its being ennobled by the King's indwelling was completely foreign to the monophysites' ways of thinking.