In the fact that humanity is thus elevated in Christ consists the hope of individual men. Man in Him has, in a true sense, become God E.g. Trin. ix. 4, x. 7.; and though Hilary as a rule avoids the phrase, familiar to him in the writings of his Alexandrian teachers and freely used by Athanasius and other of his contemporaries, that men become gods because God became Man, still the thought which it coveys is constantly present to his mind. As we have seen, men are created with such elevation as their final cause; they have the innate certainty that their soul is of Divine origin and a natural longing for the knowledge and hope of things eternal Trin. in Ps.lxii. 3; cf. Comm. in Matt. xvi. 5.. But they can only rise by a process, corresponding to that by which the humanity in Christ was raised to the level of the Divinity. This process begins with the new birth in the one Baptism, and attains its completion when we fully receive the nature and the knowledge of God. We are to be members of Christ’s body and partakers in Him, saved into the name and the nature of God Tr. in. Ps. lvi. 7, liii. 5. We must remember the importance of names in Hilary’s eyes. They are not arbitrary symbols, but belong essentially to the objects which they signify. Had there been no sin, from which man needed to be saved, he would still required raising to his name and nature.. And the means to this is knowledge of Him, received into a pure mind Ib. cxviii., Aleph, 1, cxxxi. 6.. Such knowledge makes the soul of man a dwelling rational, pure and eternal, wherein the Divine nature, whose properties these are, may eternally abide Ib. cxxxi. 23.. Only that which has reason can be in union with Him Who is reason. Faith must be accurately informed as well as sincere. Christ became Man in order that we might believe Him; that He might be a witness to us from among ourselves touching the things of God Trin. iii. 9..