(5) I do not think at the present day even quite orthodox people are much concerned about the technicalities of the conciliar Theology, or even about the niceties of the Athanasian Creed. They are even a little suspicious sometimes that much talk about the doctrine of the Logos is only intended to evade a plain answer to the supreme question of the Divinity of Christ. You will expect me perhaps to say something about that question. I would first observe that the popular term 'divinity of Christ' is apt to give a somewhat misleading impression of what the orthodox teaching on the subject really is. For one thing, it is apt to suggest the idea of a pre-existent human consciousness of Jesus, which would be contrary to Catholic teaching. The Logos--the eternal Son or Reason of God--pre-existed; but not the man Jesus Christ who was born at a particular moment of history, and who is still, according to Catholic Theology, a distinct human soul perfectly and for ever united with the Word. {179} And then again, it is apt to suggest the heretical idea that the whole Trinity was incarnate in Christ, and not merely the Word. Orthodox Theology does not teach that God the Father became incarnate in Christ, and suffered upon the Cross. And lastly, the constant iteration of the phrase 'Divinity of Christ' tends to the concealment of the other half of the Catholic doctrine--the real humanity of Christ. To speak of the God-manhood of Christ or the indwelling of God in Christ would be a truer representation even of the strictest orthodox doctrine, apart from all modern re-interpretations. But even so, when all this is borne in mind, it may be asked, What is the real meaning of saying that a man was also God? I would answer, 'Whether it is possible to give a modern, intelligible, philosophically defensible meaning to the idea of Christ's Divinity depends entirely upon the question what we conceive to be the true relation between Humanity in general and God.' If (as I have attempted to show) we are justified in thinking of all human consciousness as constituting a partial reproduction of the divine Mind; if we are justified in thinking of human Reason, and particularly of the human Conscience, as constituting in some measure and in some sense a revelation by means of which we can rise to a contemplation of the divine nature; if Personality (as we know it in man) is the highest category within our knowledge; then {180} there is a real meaning in talking of one particular man being also divine; of the divine Reason or Logos as dwelling after a unique, exceptional, pre-eminent manner in him.