In reality, however, there was quite sufficient reason for anxiety. Everling had shown that angelology and demonology were, as a matter of fact, component parts of Paul’s cosmology. That they consequently also entered into his fundamental conception of redemption was a point which he had not especially emphasised. But the fact was written in giant characters across his work. From the moment when Paul’s statements regarding God, the devil, the angels, and the world are apprehended in their organic connexion, it becomes abundantly evident that for him redemption, in its primary and fundamental sense, consists in a deliverance from the powers which have their abode between heaven and earth. It is therefore essentially a future good, dependent on a cosmic event of universal scope. It at once becomes evident that the investigation of Paulinism must take as its starting-point these ideas as being of the most general character, and endeavour to show how the other statements regarding redemption are derived from them. Theological science was thus forced into the road which it had hitherto sedulously avoided. The deceptive character of the division of Paulinism under _loci,_ by which it had long been kept in [pg 058] an unhappy state of subservience to Reformation and modern prejudices, now became apparent. But for all that theology held to the old way and was determined to cast out anyone who set foot upon the new. That is the explanation of the fate which befel Richard Kabisch’s “Eschatology of Paul.”_(_51_)_ Kabisch had been considering the plan of a work on the Pauline Ethic, and in doing so had become aware that it was to a large extent conditioned by the eschatological expectations. Thereupon he resolved to begin with a preliminary study of the eschatology._(_52_)_ “Salvation,” so runs his argument, is thought of by Paul as “deliverance” from judgment and destruction. “Justification” and “reconciliation” are subservient to this deliverance and do not describe a state of salvation independent of it. The spiritual goods which are characterised by many theologians as the object of the Apostle’s wrestling and striving are in reality only the anticipatory first-fruits of the blessedness which the future has in store. This blessedness consists in the believer’s being freed at the parousia from the fleshly body in order to put on the heavenly robe of glory. Thus eschatology is the foundation both of the dogmatics and ethics of the Apostle.