Dorner, Hist. Doct. Person of Christ, II, 3:101, 231—“The unity of essence in God and man is the great discovery of the present age.... The characteristic feature of all recent Christologies is the endeavor to point out the essential unity of the divine and human. To the theology of the present day, the divine and human are not mutually exclusive, but are connected magnitudes.... Yet faith postulates a difference between the world and God, between whom religion seeks an union. Faith does not wish to be a relation merely to itself, or to its own representations and thoughts; that would be a monologue,—faith desires a dialogue. Therefore it does not consort with a monism which recognizes only God, or only the world; it opposes such a monism as this. Duality is, in fact, a condition of true and vital unity. But duality is not dualism. It has no desire to oppose the rational demand for unity.” Professor Small of Chicago: “With rare exceptions on each side, all philosophy to-day is monistic in its ontological presumptions; it is dualistic in its methodological procedures.” A. H. Bradford, Age of Faith, 71—“Men and God are the same in substance, though not identical as individuals.” The theology of fifty years ago was merely individualistic, and ignored the complementary truth of solidarity. Similarly we think of the continents and islands of our globe as disjoined from one another. The dissociable sea is regarded as an absolute barrier between them. But if the ocean could be dried, we should see that all the while there had been submarine connections, and the hidden unity of all lands would appear. So the individuality of human beings, real as it is, is not the only reality. There is the profounder fact of a common life. Even the great mountain-peaks of personality are superficial distinctions, compared with the organic oneness in which they are rooted, into which they all dip down, and from which they all, like volcanoes, receive at times quick and overflowing impulses of insight, emotion and energy; see A. H. Strong, Christ in Creation and Ethical Monism, 189, 190. 2. In contrast then with the two errors of Pantheism—the denial of God’s transcendence and the denial of God’s personality—Ethical Monism holds that the universe, instead of being one with God and conterminous with God, is but a finite, partial and progressive manifestation of the divine Life: Matter being God’s self-limitation under the law of Necessity; Humanity being God’s self-limitation under the law of Freedom; Incarnation and Atonement being God’s self-limitations under the law of Grace.