When we examine the interpretation of Scripture by which Hilary reaches the desired conclusions we find it, in many instances, strange indeed. The letter of the Gospels tells us of bodily needs and of suffering; Christ, though more than man, is proved to be Man by His obvious submission to the conditions of human life. But according to Hilary all human suffering is due to the union of an imperfect soul with an imperfect body. The soul of Christ, though truly human, was perfect; His body was that of a Person Divine as well as human. Thus both elements were perfect of their kind, and therefore as free from infirmity Trin. x. 14, 15. as from sin, for affliction is the lot of man not because he is man, but because he is a sinner. In contrast with the squalor of sinful humanity, glory surrounded Christ from the Annunciation onward throughout His course on earth Trin. ii. 26 f., iii. 18 f. and often, especially in the Comm. in Matt.. Miracle is the attestation of His Godhead, and He who was thus superior to the powers of nature could not be subject to the sufferings which nature inflicts. But, being omnipotent, He could subject Himself to humiliations which no power less than His own could lay upon Him, and this self-subjection is the supreme evidence of His might as well of His goodwill towards men. God, and only God, could occupy at once the cradle and the throne on high E.g. Trin. ix. 4, xi. 48.. Thus in emphasizing the humiliation Hilary is extolling the majesty of Christ, and refuting the errors of Arianism. That school had made the most of Christ’s sufferings, holding them as proof of His inferiority to the Father. In Hilary’s eyes His power to condescend and His final victory are equally conclusive evidences of His co-equal Divinity. But if He stoops to our estate, and is at the same time God exercising His full prerogatives, here again there must be a ‘dispensation.’ He was truly subject to the limitations of our nature; that is a fact of revelation. But He was subject by a succession of detached acts of self-restraint, culminating in the act, voluntary like the others, of His death Ib. x. 11, 61.. Of His acceptance of the ordinary infirmities of humanity we have already spoken. Hilary gives the same explanation of the Passion as he does of the thirst or weariness of Christ. That He could suffer, and that to the utmost, is proved by the fact that He did suffer; yet was He, or could He be, conscious of suffering? For the fulfilment of the Divine purpose, for our assurance of the reality of His work, the acts had to be done; but it was sufficient that they should be done by a dispensation, in other words, that the events should be real and yet the feelings be absent of which, had the events happened to us, we should have been conscious. To understand this we must recur to Hilary’s theory of the relation of the soul to the body. The former is the organ of sense, the latter a lifeless thing. But the soul may fall below, or rise above, its normal state. Mortification of the body may set in, or drugs be administered which shall render the soul incapable of feeling the keenest pain Trin. x. 14.. On the other hand it is capable of a spiritual elevation which shall make it unconscious of bodily needs or sufferings, as when Moses and Elijah fasted, or the three Jewish youths walked amid the flames Comm. in Matt. iii. 2; Trin. x. 45. The freedom of Christian martyrs from pain is frequently noticed in early writers.. On this high level Christ always dwelt. Others might rise for a moment above themselves; He, not although, but because He was true and perfect Man, never fell below it. He placed Himself in circumstances where shame and wounds and death were inflicted upon Him; He had lived a life of humiliation, not only real, in that it involved a certain separation from God, but also apparent. But as in this latter respect we may no more overlook His glory than we may suppose Him ignorant, as by a dispensation He professed to be Cf. p. lxvi., so in regard to the Passion we must not imagine that He was inferior to His saints in being conscious, as they were not, of suffering Hilary was undoubtedly influenced more than he knew by the Latin words pati and dolere, the one purely objective, the other subjective. By a line of thought which recalls that of Mozley concerning Miracles he refuses to argue from our experience to that of Christ. That He suffered, in the sense of having wounds and death inflicted upon Him, is a fact; that He was conscious of suffering is an inference, a supposition (putatur dolere quia patitur, Tr. in Ps. cxxxviii. 3, fallitur ergo humanæ æstimationis opinio putans hunc dolere quod patitur, Trin. x. 47), and one which we are not entitled to make. In fact, the passage last cited states that He has no natura dolendi; so also x. 23, 35, and cf. Tr. in Ps. liii. 12. Or as Hilary puts it, Trin. x. 24, He is subject to the naturæ passionum not to their iniuriæ.. So far, indeed, is He from the sense of suffering that Hilary even says that the Passion was a delight to Him Tr. in Ps. cxxxviii. 26., and this not merely in its prospective results, but in the consciousness of power which He enjoyed in passing through it. Nor could this be surprising to one who looked with Hilary’s eyes upon the humanity of Christ. He enforces his view sometimes with rhetoric, as when he repudiates the notion that the Bread of Life could hunger, and He who gives the living water, thirst Trin. x. 24., that the hand which restored the servant’s ear could itself feel pain Ib. 28., that He Who said, ‘Now is the Son of Man glorified,’ when Judas left the chamber, could at that moment be feeling sorrow Ib. 29., and He before Whom the soldiers fell be capable of fear Ib. 27., or shrink from the pain of a death which was itself an exertion of His own free will and power Ib. 11.. Or else he dwells upon the general character of Christ’s manhood. He recognises no change in the mode of being after the Resurrection; the passing through closed doors, the sudden disappearance at Emmaus are typical of the normal properties of His body, which could heal the sick by a touch, and could walk upon the waves Ib. 23. These instances of His power are used as a direct proof of Christ’s incapacity of pain. Hilary is willing to confess that He could feel it, if it be shewn that we can follow Him in these respects.. It is a body upon the sensibility of which the forces of nature can make no impression whatever; they can no more pain Him than the stroke of a weapon can affect air or water loc. cit.; or, as Hilary puts it elsewhere, fear and death, which have so painful a meaning to us, were no more to Him than a shower falling upon a surface which it cannot penetrate Tr. in Ps. liv. 6.. It is not the passages of the Gospel which tell of Christ’s glory, but those which speak of weakness or suffering that need to be explained; and Hilary on occasion is not afraid to explain them away. For instance, we read that when our Lord had fasted forty days and forty nights ‘He was afterward an hungred.’ Hilary denies that there is a connection of cause and effect. Christ’s perfect body was unaffected by abstinence; but after the fast by an exertion of His will He experienced hunger Comm. in Matt. iii. 2.. So also the Agony in the Garden is ingeniously misinterpreted. He took with Him the three Apostles, and then began to be sorrowful. He was not sorrowful till He had taken them; they, not He, were the cause. When He said, ‘My soul is exceeding sorrowful, even unto death,’ the last words must not be regarded as meaning that His was a mortal sorrow, but as giving a note of time. The sorrow of which He spoke was not for Himself but for His Apostles, whose flight He foresaw, and He was asserting that this sorrow would last till He died. And when He prayed that the cup might pass away from Him, this was no entreaty that He might be spared. It was His purpose to drink it. The prayer was for His disciples that the cup might pass on from Him to them; that they might suffer for Him as martyrs full of hope, without pain or fear Ib. xxxi. 1–7. These were not immature speculations, abandoned by a riper judgment. The explanation of ‘even unto death’ is repeated, and that concerning the cup implied, in Trin. x. 36, 37.. One passage, St. Luke xxii. 43, 44, which conflicts with his view is rejected by Hilary on textual grounds, and not without some reason Trin. x. 41. Westcott and Hort insert it within brackets. Even if the passage be retained, Hilary has an explanation which agrees with his theory.. He had looked for it, and found it absent, in a large number of manuscripts, both Greek and Latin. But perhaps the strangest argument which he employs is that when the Gospel tells us that Christ thirsted and hungered and wept, it does not proceed to say that He ate and drank and felt grief Ib. 24.. Hunger and thirst, eating and drinking, were two sets of dispensations, unconnected by the relation of cause and effect; the tears were another dispensation, not the expression of personal grief. If, as a habit, He accepts the needs and functions of our body, this does not render His own body more real, for by the act of its creation it was made truly human; His purpose, as has been said, is to enable us to recognise its reality, which would otherwise be difficult loc. cit., Tr. in Ps. liii. 7.. If He wept, He had the same object; this use of one of the evidences of bodily emotion would help us to believe In Tr. in Ps. liii. 7, there is also the moral purpose. He prays humbly. His prayer expresses no need of His own, but is meant to teach us the lesson of meekness.. And so it is throughout Christ’s life on earth. He suffered but He did not feel. No one but a heretic, says Hilary, would suppose that He was pained by the nails which fixed Him to the Cross Trin. x. 45. Yet Hilary himself is not always consistent. In the purely homiletical writing of Tr. in Ps. lxviii. 1, he dwells upon Christ’s endurance of pain. His argument obliged Him to emphasize the suffering; it was natural, though not logical, that he should sometimes insist also upon the feeling..