But what exactly was meant by salvation? No single answer can be given. In one sense salvation was primarily an eschatological concept, though its formulation was different among Jewish-minded and Greek-minded believers. The Jew meant, in the main, that, at the great day when the dead {76} would rise and join the living before the judgement seat of God, he would be safe from the Divine Wrath, be acquitted, and have a place among those who would live in happiness in the Age to Come. The Greek probably thought rather that each soul which was saved would pass at death to a happier and better existence. Ultimately these two strands of eschatology were woven together, though scarcely reconciled, in the elaborate fabric of the Catholic system of purgatory, paradise, resurrection, judgement, heaven and hell. In another sense salvation meant something different, which was not eschatological. In accordance with the general spirit of the Graeco-Oriental mysteries, there existed a belief that through sacraments men could change their nature, be born again, and--as Irenaeus puts it--become the children of the eternal and unchangeable God instead of the children of mortal man.[3] In this way they passed, even before death, into eternal life, and they were raised to an existence beyond the reach of Fate. The basis of this concept was doubtless astral, and at least some early Christians believed that whereas the unbaptized were subject to the inimical decrees of the stars, the regenerate were immune. Judged by our standards this belief is magical, just as the Jewish eschatology is mythological. Neither has part or lot in modern thinking; this does not necessarily prove that they are wrong, but it means {77} that the problem for us is not one of details, but of opposing systems, the parts of which cannot be interchanged. We can, with logical propriety, accept the Graeco-Jewish eschatology or the Graeco-Oriental sacramental regeneration if we reject modern thought. But we cannot, except in intellectual chaos, combine the two, or appropriately express modern thought in language belonging to the ancient systems. The modern man does not believe in any form of salvation known to ancient Christianity. He does believe that so long as life lasts, and he does not know of any limit to its duration, good and evil are realities, and those who do good, and are good, achieve life of increasingly higher and higher potentiality. If anything were gained in practical life by calling this "salvation," it would be right and wise to do so. But in fact it is disastrous, for it obscures thought and confuses language.