Similarly one should meet the emotionalist on his favourite ground of immediacy. Inasmuch as the higher immediacy has been largely associated in the Christian occident with the operation of God’s will, the substitution for it of the lower immediacy has meant practically the setting up of a subrational parody of grace. In order to make this parody plausible, the emotionalist has had recourse to the usual arts of the sophist, chief among which are a juggling with half-truths and a tampering with general terms. I have commented elsewhere on the way in which words like “virtue” and “conscience” have been so twisted from their traditional meaning as to eliminate the dualistic element that both humanism and religion require. If there is to be any recovery of the truths of dualism, at least along critical lines, a battle royal will need to be fought over the word “nature” itself; here, if anywhere, one needs to practise a Socratic dichotomy. The half-truth that has been used to compromise religion in particular is that, though religion is in itself something quite distinct from emotion, it is in its ordinary manifestations very much mixed up with emotion. I give an example of this error in its latest and fashionable form. In a very learned and, in some respects, able book,[15] the Rev. N. P. Williams seeks to show that St. Augustine’s experience of grace or, what amounts to the same thing, his love of God, was only a “sublimation” of his “lust.” St. Augustine was a very passionate man and his passionateness no doubt enters into his love of God. But if it could be shown that the love of God was in St. Augustine or any other of the major saints merely emotion, sublimated or unsublimated, religion would be only the “illusion” that Freud himself has declared it to be. The psycho-analytical divine, who is, I am told, a fairly frequent type in England, is about the worst _mélange des genres_ that has appeared even in the present age of confusion.