In a recent work M. Denis Saurat claims that reality is rendered comprehensible only by the “complete life of Christ”. Christ, Logos and Man, is the centre from which all life flows, unfolding “into the past and into the future". No doubt M. Saurat’s thesis is expressed in pantheistic thought forms, but this does not detract from the value of the imaginatively expressed intuition by which he has discovered that it is Christ alone who gives meaning and reality to the time process, and that it is the Incarnation that makes history intelligible.

Whatever reservations a Catholic is called upon to make regarding the details of M. Saurat’s vision, we are able to recognise that he is attempting to bring home to us a darkly seen variant of St Irenaeus’s doctrine of the recapitulation of all things in Christ. For by recapitulation St Irenaeus meant a recommencement in the opposite direction by which God, reversing as it were the process whereby sin infected the earth, gathers together and reunites all creation, including matter, but specially man, in a new economy of salvation. He gathers up his entire work from the beginning to purify and sanctify it in his Incarnate Son, who in turn becomes for us a second Adam.” (E. Mersch, S.J.: The Whole Christ: p. 230).

Creation points to the Incarnation, and this Christocentric preoccupation of St Irenaeus has important repercussions on his doctrine of man. M. Saurat, arguing from the same premise, has also described man in terms of Christ.