In his recent work Professor Morris writes: ‘I am suggesting that, armed with a couple of fairly simple metaphysical distinctions we can begin to see how the doctrine of the Incarnation can possibly be true.’

What are these ‘metaphysical distinctions’ and do they stand up to critical examination? My answer to the latter part of this question in regard to the first distinction is a reserved ‘Yes’; in regard to the second distinction a definite ‘No’. If my criticism of the second distinction holds good, then Morris's defence of the orthodox doctrine of the Incarnation fails, for his defence crucially relies on the validity of that distinction.