In the Epistles to the Corinthians, according to Lüdemann, the Apostle does not make much use of dogma. “The less advanced position of the church there may have been one cause of this.” But the fundamental conceptions of the ethico-physical series of ideas begin to appear in them. Later on they attain to “constitutive importance” and “force their way into the leading dogmatic statements.” In the first four chapters of Romans the old view still finds expression. From the fifth onwards the new tenets are developed fully and clearly. This second series of ideas is not Jewish but Greek. Lüdemann’s view is that Paul, “in the attempt to give dogmatic fixity to the doctrine of salvation, presses on beyond the horizon of the Old Testament consciousness and is carried in the direction of Hellenism.”_(_32_)_ The latter [pg 031] offered him a clearly-thought-out doctrine of man, in which the dominant idea was the antithesis of flesh and spirit, and made it necessary for him to think out a physically real doctrine of redemption. Pfleiderer_(_33_)_ also works out the two series of ideas, separating them scarcely less sharply than Lüdemann does. But he prefers to describe the series which runs parallel to the juridical, not as physico-ethical, but as mystico-ethical. Moreover, he does not admit that the ethical series expresses Paul’s view more adequately than the other. He is of opinion also that the two sets of conceptions held an equal place in the consciousness of the Apostle from the first. By logically thinking out the Jewish idea of the atoning death, Paul was led—according to Pfleiderer—to the anti-Jewish conclusion that redemption is for all mankind, and that the law is consequently invalidated. With this view there is united another, the source of which lies in the Hellenistic anthropology. This is that redemption consists in the influence exercised by the Holy Spirit upon the fleshly creatureliness, in consequence of which sin and death are abolished. The beginning of this process is to be sought in the resurrection of Jesus Christ. In the close connexion of the Pharisaic and Hellenistic elements “lies the characteristic peculiarity of the genuine Pauline theology, which can only be rightly understood when these two sides of it both receive equal attention.”