146 Some Implications of the Incarnation [CH. 



The question is, could He, as Man, have such a 

 memory? Would it not introduce the Godhead again 

 into His Manhood, and so make Him not perfect Man? 



We must ask, in the first place, could such memory 

 be the same as our memory? Most of our memories are 

 memories of perception, and, for us, perception is 

 associated with the recognition of matter. Of experience 

 which takes place without the mediation of matter ex- 

 ternal to the personality we have little knowledge. But 

 we have memories not directly connected with percep- 

 tion. We can remember an emotion, for instance that 

 is, we can remember an internal state though such 

 memories are usually connected with a perception that 

 gave rise to them For instance, we can remember the 

 emotion of love of some particular person, or the beauty 

 of a particular scene or symphony. Those memories 

 are not memories of the perceptions themselves, but of 

 the emotions to which they gave rise. Even further, we 

 can remember the emotional state of some particular 

 epoch of our lives, without remembering any of the 

 perceptual experience that caused those emotions. We 

 can remember the religious sentimentality of adoles- 

 cence, for example, or the misery of doubt at a slightly 

 later period. Memory does not seem to be completely 

 tied up with perception; other experiences, such as 

 those of internal states, can be recalled. Therefore there 

 seems no ground for excluding the possibility of Christ's 

 memory of transcendent experience on the ground that 

 it was not perceived in the ordinary sense, but was 

 rather allied to emotion. 



But this memory seems to have included the sense of 

 His uncausedness, as well as of the perfect unity of 

 transcendent Godhead (Before Abraham was I am). It 

 was a memory of absolute existence, such as no other 

 man could have. The difficulty is, could Christ have it 

 and yet remain Man? Could He bring what would be 



