Synopsis xxiii 



PACK 



But if Christ did not bear the burden of the misdirection of 

 the race through sin, can we say that He was completely 

 identified with fallen humanity? 131 



Yes, because of His own free will he identified Himself with 

 fallen mankind. His will brought about the identification as 

 the necessary consequence of complete interpenetration. 

 His experience of isolation from God on the Cross was the 

 isolation of manhood that had failed, not of His own perfect 

 Manhood 131 



The Virgin Birth symbolises the necessary break with 

 normal human inheritance which made Christ's freedom 

 from inherited disability possible . . . i . 133 



A discussion of the difficulties involved in Christ's apparent 

 memory of Transcendent Existence. "Before Abraham 

 was, I am" *.- ". 136 



All three Persons of the Holy Trinity are Immanent in the 

 Cosmos as well as Transcendent . . . . 136 , 



The relation between the Incarnate Son and the Holy 

 Trinity 138 



Bergson's theory of memory throws light on our problem of 

 Christ's memory . . . . . . . .142 



As Perfect Man Christ would have a strong sense of union 

 with God, just as good and pure men mystics especially 

 have had in all ages. And inasmuch as the perfection of His 

 Manhood exceeded the imperfection of that of ordinary 

 men, so would His sense of union with God have exceeded 

 theirs, even to the extent of making it possible for Him to 

 realise real and complete union with the Father . . 144 



Thus His knowledge of oneness with the Father was an 

 intuition rather than a memory, and was His in virtue of 

 His Manhood 148 



CHAPTER V 



SOME IMPLICATIONS OF THE INCARNATION 



(continued) 



An attempt to trace the effect of the Incarnation of the Son 

 upon His Eternal Being necessitates an inquiry into the 

 nature of memory 151 



(a) Freud's theory. Every impression received by the 

 senses leaves its mark on the brain . . . . 152 



