Bergson's psychology throws further light on a central doctrine of catholic Christology. It not only makes conceivable, as we have shown above, the co-existence of the two natures, but it lends support to the belief in the independent reality of His personality. Person and nature of Christology find their modern equivalents in the Bergsonian "deep-seated" and "superficial" states of consciousness. Bergson draws a sharp line of distinction between these two. The deep-seated states constitute the kernel of being. They are the man's existence turned inwards. They are independent, free, creative. They are a unifying force. Always present, they only rarely make their presence felt. Only at moments of deep experience do they interfere with the surface self. The superficial states form the outward-regarding existence of man. They represent consciousness relaxed into moments of clock-time, moments more or less external to one another. They are not truly free. They are conditioned by the material environment. Whatever be thought of the metaphysic of this system, recognition cannot be refused to that part of it which rests on the solid foundation of psychological fact. Self-analysis discloses a two-fold experience in man. The stream of his life contains both current and undercurrent. The current is nature, the under-current personality. MONOPHYSITISM ANNULS THE DISTINCTION BETWEEN DIVINE PERSON AND DIVINE NATURE This distinction is of paramount importance in Christology. Diphysites hold fast to the distinction. They maintain a human nature in Christ, but they do not humanise His person. The person cannot be humanised. It remained divine after the incarnation, as it was before. Though He became man, the depth of His being was unchanged. The rain from heaven and the waters from the earthly spring mingle in one stream, but beneath the surface the deep undercurrent of being flows on unchanged. The monophysite in effect abandons this distinction. This is where his psychology is most seriously at fault. He confuses person and nature. Deep-seated and superficial states of soul are all one to him. He does not see the duality in the being of his fellow-men; so he cannot see it in the ideal man. This is a consequence of monophysitism which has not attracted the attention of theologians, and which the monophysite himself did not intend. The doctrine that rules out the human nature of Christ rules out the divine nature also, by confusing it with the personality. The monophysite affirms the divine nature while denying the human. Such affirmation is purely verbal. It is completely void of significance. The contrast between the divine and human natures is needed to throw personality into relief. Take away the human nature, and that contrast disappears, and with it goes the distinction between divine person and divine nature. Then, instead of a transcendent personality in whose portrait divine and human features are distinctly