of incarnation, and he did this by means of his idea of Christ's bodily ubiquity, which began with the first moment of his conception and remained even during the time when Christ's corpse lay in the grave. However, by following this line of thought, we arrive at mere absurdities [1]. And if thus the endeavour to think out the idea, that the Logos assumed the manhood in his ὑπόστασις, leads us to absurdities, then we must go further back than the first beginnings of this doctrine, which are made by nothing other than the introduction of popular mythological views into the Christian theology. Only by returning to the lines of the Antiochian theology, along which in Germany e.g. I. A. Dorner and M. Kaehler went and R. Seeberg and others now are going [2], can we arrive at an understanding of the Johannine "ὁ λόγος σὰρξ ἐγένετο" which is in harmony with the N.T. and avoids theological and rational impossibilities.
