61 In Phil. i. 21 f. the reference is to an inner struggle which the Apostle experiences. He desires to depart and be with Christ, which, indeed, would be much better, but he knows that to remain in the flesh is more needful for the sake of his churches. From this conviction he draws the confident conclusion that he will remain with them for their progress and joy in the faith. In Phil. iii. 8 he declares that he has counted all things but loss in order to win Christ and be found in Him, to know Him and the power of His resurrection and the fellowship of His sufferings, to be conformed unto His death, if so be that he might attain (?) to the resurrection of the dead. Both passages are certainly obscure, and do not to a literal interpretation yield any satisfactory meaning. One feels that the logic of these close-packed assertions is not self-evident, but must somehow depend on presuppositions of which the basis is not here given. It cannot, however, be maintained that the assumption of a spiritualising hope regarding the future makes all clear. 62 An allusion to the passage in _Faust,_ “Zwei Seelen wohnen, ach, in meiner Brust.”—TRANSLATOR. 63 Ernst Teichmann, _Die paulinischen Vorstellungen von Auferstehung und Gericht und ihre Beziehung zur jüdischen Apokalyptik_ (“The Pauline Conceptions of Resurrection and Judgment and their relation to Jewish Apocalyptic”), 1896, 125 pp. Akin to Teichmann’s study is that of C. Bruston, “La Vie future d’après St Paul” in the _Revue de Théologie et de Philosophie_ (Lausanne), 1894, pp. 506-530. The author maintains that Paul had never really held the conceptions connected with the resurrection of the dead at the parousia, but had always thought “spiritually” and assumed a passing into glory immediately after death. But while in his earlier writings he still used certain expressions borrowed from the “Rabbinic eschatology,” later he quite abandoned these. 64 Hermann Gunkel, _Die Wirkungen des Heiligen Geistes nach der populären Anschauung der apostolischen Zeit und nach der Lehre des Apostels Paulus_ (“The Manifestations of the Holy Spirit according to the Popular View of the Apostolic Age and according to the Doctrine of the Apostle Paul”), 1888, 110 pp. Shortly before that appeared the purely biblico-theological treatment of it by Johannes Gloël, _Der Heilige Geist in der Heilsverkündigung des Paulus_ (“The Holy Spirit in Paul’s Preaching of Salvation”), 1888, 402 pp. It keeps entirely to description and does not enter into the question regarding the origin and innermost essence of the Pauline doctrine. Pfleiderer’s view is, however, called in question. 65 _Urchristentum,_ 1887. Similarly Heinrici in his commentary on 2 Corinthians. 66 F. C. Baur, _Vorlesungen über die christliche Dogmengeschichte_ (“Lectures on the History of Dogma”), vol. i. From the apostolic period to the synod of Nicaea, 1865 (edited by Ferdinand Friedrich Baur).