Is the Divine which appeared on the earth and has made its presence actively felt, identical with the supremely Divine that rules heaven and earth? Did the Divine which appeared on the earth enter into a close and permanent union with human nature, so that it has actually transfigured it and raised it to the plane of the eternal? These two questions necessarily arose out of the combination of the incarnation of the Logos and the deification of the human nature (See Vol. III., p. 289 ff.) Along with the questions, however, the answers too were given. But it was only after severe conflicts that these answers were able to establish themselves in the Church as dogmas. The reasons of the delay in their acceptance have been partly already indicated in Vol. III., pp. 167 ff. and will further appear in what follows. In the fourth century the first question was the dominant one in the Church, and in the succeeding centuries the second. We have to do with the first to begin with. It was finally answered at the so-called Second OEcumenical Council, 381, more properly in the year 383. The Council of Nica (325) and the death of Constantine (361) mark off the main stages in the controversy.