In the last century some divines advanced a modification of this ancient theory, naming it the Kenotic or Self-emptying Theory, from the Greek word used by St. Paul in the phrase, "He _emptied_ Himself." The eternal Son of God is represented as laying aside whatever attributes of Deity--omnipresence, omniscience, omnipotence, etc.--could not be manifested in an entirely human life. The Jesus of history _reveals_ so much of God as man can contain, but _is_ Himself more. But we know of no personality which can lay aside memory, knowledge, etc. The theory begins with a conception of Deity apart from Jesus, and then proceeds to treat Him as partially disclosing this Deity in His human life; but the Christian has his experience of the Divine through Jesus, and his reflection must start with Deity as revealed in Him. Still later in the century, Albrecht Ritschl gave another interpretation of Christ's Person. He began with the completely human Figure of history, and pointed out that it is through Him we experience communion with God, so that to His followers Jesus is divine; His humanity is the medium through which God reveals Himself to us. This affirmation of His Deity is an estimate, made by believers, of Jesus' worth to them; they cannot prove it to any who are without a sense of Christ's value as their Saviour. Any further explanation of how the human and the Divine are joined in Jesus, he deemed beyond the sphere of religious knowledge. Our modern thought of God as immanent in His world and in men enables us, perhaps more easily than some of our predecessors, to fit the figure of Christ into our minds. The discovery of the Divine in the human does not surprise us. We think of God as everywhere manifesting Himself, but His presence is limited by the medium in which it is recognized. He reveals as much of Himself through nature as nature can disclose; as much through any man as he can contain; as much through the complete Man as He is capable of manifesting. Nor does this Self-revelation of God in Jesus do away for us with Jesus' own attainment of His character. Immanent Deity does not submerge the human personality. Jesus was no merely passive medium through which God worked, but an active Will who by constant cooeperation with the Father "was perfected." If there was an "emptying," there was also a "filling," so that we see in Him the fulness of God. How He alone of all mankind came so to receive the Self-giving Father remains for us, as for our predecessors, the ultimate riddle, a riddle akin to that which makes each of us "indescribably himself." And as for the origin of His unique Person, we have no better explanations to substitute for those of the First Century; the mystery of our Lord's singular personality remains unsolved.