is a saint at
the best." The secondary element in him is a fact, but it is part of
his nature, not of his person. It is otherwise in the case of Christ.
He came from the ideal world and returned there. The background of his
experience was and is divine. The secondary element in Him was the
human, the primary the divine. He shared man's experience and shared
it really, but it did not form part of the core of His being. When He
thought or willed or felt as a man, it was a _kenosis_, a limiting of
his natural mode of self-expression. Divine and human are both present
in the experience of Christ and of mankind, but with this
difference--man rises to the divine; Christ condescended to the human.

VALUE OF BERGSON'S PSYCHOLOGY TO ORTHODOX CHRISTOLOGY

Person and nature are then real and distinct psychic entities. They
are real alike in God and man. The distinction between them is not
artificial or verbal; it is perhaps elusive, but it is genuine and
capable of proof from experience. The synthetic faculty of personality
manifests itself in uniting without confusing, first, parts of the
nature, second, entire natures. These theses supply what is requisite
for an intelligent appreciation of Christology. Without them
Christology is a battle of shadows; with them it becomes a practical
problem of first importance for religious minds. The psychology which
justifies orthodox Christology is that which proclaims the
interpenetration of psychic states, and which distinguishes between the
surface states of a relaxed consciousness, and the deep-seated states
which are ever present, but of which we are conscious only at moments
of tension.

The catholic mind conceives the person of Christ as an eternal
self-existent synthetic unity that has combined in an indissoluble
union the natures of God and man. Human parallels make intelligible
the co-existence of the two natures in the one person and the one body.
What is normal in man is surely possible in the ideal man. Heretical
Christologies err in their psychology. In Nestorian Christology Christ
is presented as a dual personality, an abnormal association in one body
of two distinct self-existent beings. Thus a pathological case would
be elevated to the rank of mankind's ideal. The monophysite psychology
plunges men into the opposite error. An undiscriminating craving for
unity among the phenomena of psychic life prevents any recognition of
the dual character of expe