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 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.