that according to Arius the created Word assumed human flesh and nothing more.  Eustathius of Antioch had long ago pointed out the error, and the Nicene council shut it out by adding was made man to the was made flesh of the Caesarean creed.  It was thus agreed that the lower element in the incarnation was man, not mere flesh; in other words, the Lord was perfect man as well as perfect God.  But in that case, how can God and man form one person?  In particular, the freedom of his human will is inconsistent with the fixity of the divine.  Without free-will he was not truly man; yet free-will always leads to sin.  If all men are sinners, and the Lord was not a sinner, it seemed to follow that he was not true man like other men.  Yet in that case the incarnation is a mere illusion.  The difficulty was more than Athanasius himself could fully solve.  All that he could do was to hold firmly the doctrine of the Lord’s true manhood as declared by Scripture, and leave the question of his free-will for another age to answer.

[Sidenote:  The Apollinarian system.]

The analysis of human nature which we find in Scripture is twofold.  In many passages there is a moral division into the spirit and the flesh—­all that draws us up towards heaven and all that draws us down to earth.  It must be carefully noted (what ascetics of all ages have overlooked) that the flesh is not the body.  Envy and hatred are just as much works of the flesh[16] as revelling and uncleanness.  It is not the body which lusts against the soul, but the evil nature running through them both which refuses the leading of the Spirit of God.  But these are practical statements:  the proper psychology of Scripture is given in another series of passages.  It comes out clearly in 1 Thess. v. 23—­’your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ.’  Here the division is threefold.  The body we know pretty well, as far as concerns its material form.  The soul however, is not the ‘soul’ of common language.  It is only the seat of the animal life which we share with the beasts.  Above the soul, beyond the ken of Aristotle, Scripture reveals the spirit as the seat of the immortal life which is to pass the gate of death unharmed.  Now it is one chief merit of Apollinarius (and herein he has the advantage over Athanasius) that he based his system on the true psychology of Scripture.  He argued that sin reaches man through the will, whose seat is in the spirit.  Choice for good or for evil is in the will.  Hence Adam fell through the weakness of the spirit.  Had that been stronger, he would have been able to resist temptation.  So it is with the rest of us:  we all sin through the weakness of the spirit.  If then the Lord was a man in whom the mutable human spirit was replaced by the immutable Divine Word, there will be no difficulty in understanding how he could be free from sin.  Apollinarius, however, rightly chose to state his