rnally dying,
sacrificing what is dearest to Him."]

[Footnote 82: Col. i. 26, ii. 2, iv. 3; Eph. iii. 2-9. I have allowed
myself to quote from these Epistles because I am myself a believer in
their genuineness. The Mysticism of St. Paul might be proved from the
undisputed Epistles only, but we should then lose some of the most
striking illustrations of it.]

[Footnote 83: Rom. vi. 4.]

[Footnote 84: Rom. viii. 11.]

[Footnote 85: St. Paul's mystical language about death and
resurrection has given rise to much controversy. On the one hand, we
have writers like Matthew Arnold, who tell us that St. Paul
unconsciously substitutes an ethical for a physical resurrection--an
eternal life here and now for a future reward. On the other, we have
writers like Kabisch (_Eschatologie des Paulus_), who argue that the
apostle's whole conception was materialistic, his idea of a "spiritual
body" being that of a body composed of very fine atoms (like those of
Lucretius' "_anima_"), which inhabits the earthly body of the
Christian like a kernel within its husk, and will one day (at the
resurrection) slough off its muddy vesture of decay, and thenceforth
exist in a form which can defy the ravages of time. Of the two views,
Matthew Arnold's is much the truer, even though it should be proved
that St. Paul sometimes pictures the "spiritual body" in the way
described. But the key to the problem, in St. Paul as in St. John, is
that pyscho-physical theory which demands that the laws of the
spiritual world shall have their analogous manifestations in the world
of phenomena. Death must, somehow or other, be conquered in the
visible as well as in the invisible sphere. The law of life through
death must be deemed to pervade every phase of existence. And as a
mere prolongation of physical life under the same conditions is
impossible, and, moreover, would not fulfil the law in question, we
are bound to have recourse to some such symbol as "spiritual body." It
will hardly be disputed that the Christian doctrine of the
resurrection of the whole man has taken a far stronger hold of the
religious consciousness of mankind than the Greek doctrine of the
immortality of the soul, or that this doctrine is plainly taught by
St. Paul. All attempts to turn his eschatology into a rationalistic
(Arnold) or a materialistic (Kabisch) theory must therefore be
decisively rejected.]

[Footnote 86: Col. iii. 1.]

[Footnote 87: Phil. ii. 6.]

[Footnote 88: Col