ural and the spiritual, and we must lose the one before we can participate in the other.
In their extreme forms, of pure naturalism and pure salvationism, the two types are violently contrasted; though here as in most other current classifications, the radical extremes are somewhat ideal abstractions, and the concrete human beings whom we oftenest meet are intermediate varieties and mixtures. Practically, however, you all recognize the difference: you understand, for example, the disdain of the methodist convert for the mere sky-blue healthy-minded moralist; and you likewise enter into the aversion of the latter to what seems to him the diseased subjectivism of the Methodist, dying to live, as he calls it, and making of paradox and the inversion of natural appearances the essence of God's truth.[1]
The psychological basis of the twice-born character seems to be a certain discordancy or heterogeneity in the native temperament of the subject, an incompletely unified moral and intellectual constitution.
"Homo duplex, homo duplex!" writes Alphonse Daudet. "The first time that I perceived that I was two was at the death of my brother Henri, when my father cried out so dramatically, 'He is dead, he is dead!' While my first self wept, my second self thought, 'How truly given was that cry, how fine it would be at the theatre.' I was then fourteen years old
"This horrible duality has often given me matter for reflection. Oh, this terrible second me, always seated whilst the other is on foot, acting, living, suffering, bestirring itself. This- ↑ E. g., "Our young people are diseased with the theological problems of original sin, origin of evil, predestination, and the like. These never presented a practical difficulty to any man—never darkened across any man's road, who did not go out of his way to seek them. These are the soul's mumps, and measles, and whooping-coughs," etc. Emerson: 'Spiritual Laws.'
