arts of a man's soul and welding into an
indivisible whole the various elements of conscious and subconscious
experience. The student of Christology welcomes this account of
personality, but he requires more. He seeks a parallel for the union
of two whole and perfect natures. He demands some reason for holding
the central dogma of the incarnation to be intelligible and probable.
The next step in the argument accordingly is to ask, "Why limit the
synthetic power of personality?" If personality can synthesise parts
of a nature, why should it not also synthesise natures? If human
personality can unify such heterogeneous psychic elements as thought,
will and feeling, and present them as a harmonious whole, is it not
credible that divine personality should carry the synthesis a step
further and harmonise in one being the thoughts, wills and feelings of
God and man? The hypostatic union of natures in Christ is a phenomenon
not psychologically improbable, and one which can be paralleled from
human experience. There is in man what is tantamount to a conjunction
of the two natures. Man is rather diphysite than monophysite. We
pointed out above the extensive modifications that can be produced in a
man's nature by environment. There is in him a deeper duality which we
can only characterise as an association of divine and human. Man is an
inhabitant of the earth, of earthly descent and finite destiny; yet the
divine is not totally foreign to him. He has hopes of heaven, moments
of supraconsciousness, at times vision, resolve and emotion that are
supra-normal. The divine is an element in him. It is more than an
aspect of his nature. Its influence operates often in opposition to
the human element. He is, as Bergson puts it, at the meeting-point of
the upward and the downward currents. He can know God, can do the will
of God, can be filled with the love of God. Here are the three factors
of his nature, raised to a higher power. His experience may lie and
often does lie on two planes. He is "double lived in regions new."

In applying this human analogy to the ideal man caution is necessary.
The duality of natures is a fact in both cases, but there is one
essential difference. The personal substratum of the natures in one
case is human, in the other case divine. In man the divine element is
part of his nature, but not part of his person. The ego remains human
through all spiritual development. "The best of saints