Hilary estimates the cost of the Incarnation not by any episodes of Christ’s life on earth, but by the fact that it brought about a real, though partial, separation or breach Offensio, Trin. ix. 38. within the Godhead. Henceforward there was in Christ the nature of the creature as well as that of the Creator; and this second nature, though it had been assumed in its most perfect form, was sundered by an infinite distance from God the Father, though indissolubly united with the Divinity of his Son. A barrier therefore was raised between them, to be overcome in due time by the elevation of manhood in and through the Son. When this elevation was complete within the Person of Christ, then the separation between Him and His Father would be at an end. He would still have true humanity, but this humanity would be raised to the level of association with the Father. In Hilary’s doctrine the submission of Christ to this isolation is the central fact of Christianity, the supreme evidence of His love for men. Not only did it thus isolate Him, truly though partially, from the Father, but it introduced a strain, a ‘division’ Trin. x. 22, A se dividuus. within His now incarnate Person. The union of natures was real, but in order that it might become perfect the two needed to be adjusted; and the humiliation involved in this adjustment is a great part of the sacrifice made by Christ. There was conflict, in a certain sense, within Himself, repression and concealment of His powers. But finally the barrier was to be removed, the loss regained, by the exaltation of the manhood into harmonious association with the Godhead of Father and of Son E.g Trin. ix. 38.. Then He Who had become in one Person God and Man would become for ever fully God and fully Man. The humanity would gain, the Divinity regain, its appropriate dignity Trin. ix. 6. On earth Christ is Deus and homo; in glory He is totus Deus and totus homo., while each retained the reality it had had on earth.