It is possible that many people who call themselves orthodox have little conception of our Lord’s humanity beyond the flesh. They believe indeed that he lived, suffered and died in a human body, but limit their conception of a body to flesh, bone and muscle. They ignore the fact that all psychological processes are also bodily, and imagine, somehow, that our Lord’s psychological processes appertained purely to his Godhead and were distinct in some mysterious fashion from the human nature he assumed. Thus we have our modern Docetists, who reduce the Incarnation to an appearance only, since the body is no more than an appearance, without the human mind which moves it. Our Lord assumed the entire man—the inward man of the emotions as well as the outward man of the flesh. The Eternal, we are told in the theological definition, has attributes but no passions. It is not true to speak of the Most High God as feeling anger or grief or pleasure. Nevertheless by virtue of his condescension we can speak so of the Incarnate Son. For the Christ who humbled himself to our flesh humbled himself also to our emotions. Therefore we are told of him that “he was wroth,” that “he was moved to compassion,” that “he rejoiced in spirit,” that “he was in agony.” All these emotional conditions were a limiting of the Divine Nature, just as was the assuming of the mechanism of the human body. They were part of the lowliness to which the Son of God stooped when he made himself of no reputation. Here we have one of the great contrasts between good and evil. God limits himself in his creation. He limits himself by the laws of the visible universe, just as the Word was limited by the human nature he assumed. God is continually bowing and humbling himself towards us. The Evil One, on the other hand, exalts himself by means of the material Universe. He has no power except it be given him. We can picture him as keeping himself in power and life through the created universe—drawing his life and strength and activity from that which draws its life and strength and activity from God.... Evil moves and grows in the emotional heart of man, entering by means of his primitive inheritance—the instincts on which his character is built, and which have become channels of evil instead of good owing to the first bad consent of his will. It flows into and corrupts the emotions into which these instincts grow, so that it can be said of the heart of man that it is “desperately wicked.”