Consciousness, or the _me_, is nothing more than the notion of an intelligent activity which perceives the identity of itself, thinking and reasoning with the act which perceives such identity. It rises in man in that first moment on which he becomes aware that the act which perceives the reasoning activity is not something different from itself, but something identical with the reasoning activity. In that first instant in which he perceives himself, man may pronounce, I. He that says I, in uttering that monosyllable testifies of being conscious that there is an activity, that this activity is the same which reflects, speaks, and announces itself, perceiving this activity. Now, it is evident that the two notions of personality and consciousness are absolutely distinct, and as such they may be separated; and that the one can exist without the other in the sense already explained. Consequently, supposing an individual composed of two natures, one divine, the other human, both brought together in the unity of one divine person, it follows that the divine nature has consciousness of itself; in other words, is conscious that there is an infinite activity which perceives itself, and is conscious of the identity between the activity and the perception of that activity. It follows, in the second place, that the human mind of the human nature has also a consciousness of itself; that is, that in itself there is a finite activity, and that activity perceives itself, and is conscious of the identity between the activity and the act of perception. The divine nature in this one divine person would be conscious of being that supreme and independent principle of action of the natures; whereas the human nature would not be conscious of being such a supreme and independent principle of action, but dependent and subject. FOOTNOTES: [29] Strauss, _La Vie de Jésus_. Par Littré, Paris. [30] We read this passage as St. Cyril of Alexandria, St. Augustine, Beda, and others read it. [31] St. John i. [32] This species of union is what, in theological language, would be called confirmation in grace, and took place in the Blessed Virgin and in some saints. [33] _Unitarian Christianity_, p. 196. THE SEVEN BISHOPS. We found, in a leading daily paper of New York the other day, an editorial remark which illustrates so well the propensity of Protestant journalists toward inconsistency whenever they deal with the relations between civil government and the Catholic Church, that we here cite it in full: