Radicalism has heard of the mystery of the Incarnation, and interprets it to mean not the union of two for ever distinct natures, the divine and human, in one divine person, but one divine nature in all human persons. Hence, while the person is human, circumscribed, and transitory, nature in all men is divine, is God himself, permanent, universal, infinite, immortal. This is what the Christian mystery, according to them, really means, though the ignorant, narrow-minded, and blundering apostles never knew it, never understood its profound significance. The church took the narrow and shallow view of the apostles; and hence our radicals have outgrown the church, and instead of looking back or without, above or beyond themselves, they look only within, down into their own divine nature, whence emanates the universe, and in which is all virtue, all good, all truth, all force, all reality. The aim of all moral and religious discipline must be to get rid of all personal distinction, all circumscription, and to sink all individuality in the divine nature, which is the real man, the "one man," the "over-soul" of which Mr. Emerson in his silvery tones formerly discoursed so eloquently and captivated so many charming Boston girls, who understood him by sympathy with their hearts, not their heads, though what he said seemed little better than transcendental nonsense to the elder, graver, and less susceptible of both sexes. Impersonal nature is divine; hence the less of persons we are the more divine we are, and the more we act from the promptings of impersonal nature the more god-like our acts. Hence instinct, which is impersonal, is a safer guide than reason, which is personal; the logic of the heart is preferable to the logic of the head, and fools and madmen superior to the wise and the sane. Hence, are fools and madmen profoundly reverenced by Turks and Arabs.