S. John of Damascus, who died about 760, was clear in his acceptance of all the Councils of the Church, clear in his rejection of Monophysitism and Monothelitism. He described in clear precision the two natures in one hypostasis, the two wills, human and Divine, with a wisdom and knowledge related to each; but he was equally clear that the composite personality involves a _communicatio idiomatum_ (_antidosis idiomaton_). The human nature taken up into the Divine received the glory of the Divinity: the Divine "imparts to the human nature of its own glories, remaining itself impassible and without share in the passions of humanity." S. John Damascene taught then that our Lord's humanity was so enriched by the Divine Word as to know the future, though this knowledge was only manifested progressively as He increased in age, and {160} that only for our sakes did He progressively manifest His knowledge. While he declared that each Nature in the Divine Person had its will, he explained that the One Person directed both, and that His Divine will was the determinant will. It might well seem that in his desire to avoid Nestorianism he did not attach so full a meaning to our Lord's advance in human knowledge as did some of the earlier Fathers. But the practical bearing of S. John's writings was in direct relation to the great controversy of his age, to which he devoted three addresses in particular. He defined the "worship" of the icons as all based upon the worship of Christ, and attacked iconoclasm as involving ultimately an assault upon the doctrine of the Incarnation. On this ground S. Theodore of the Studium and Nicephorus the patriarch of Constantinople, who was driven from his see by the emperor, are at one with S. John Damascene. [Sidenote: S. Theodore of the Studium.] Theodore of the Studium occupies a place in Greek thought which is, perhaps, comparable to that of S. Anselm in the Latin Church. If there never was anything in the East exactly corresponding to the era of the schoolmen in the West, if the theology of Byzantium throughout might seem to be a scholasticism, but a scholasticism apart, still it would not be untrue to describe S. Theodore as the last of the Greek Fathers. He came at a time in Byzantine history when a great crisis was before the Church and State, so closely conjoined in the Eastern Empire. Born in the last half of the eighth century, and dying on November 11th, 826, Theodore lived through the most vital period of the Iconoclastic struggle, and he left, in his {161} theological and familiar writings, the most important memorial of the orthodox position which he did so much to render victorious.