The Apostle is made to think Judaically with one-half of his mind and Hellenically with the other, and nevertheless is supposed to be capable of being conceived as a single integral personality. In the writings of Lüdemann and Holsten the difficulty does not yet appear in its full magnitude. They understand by the Jewish element especially the juridical series of ideas referring to the atonement and imputed righteousness. Holsten is, moreover, in a specially favourable position, because in the last resort he ascribes the origin of the system not so much to the influence of Greek ideas as to the inward experience on the Damascus road, which of course eludes analysis. If they are thus referred exclusively to the separate but coexistent juridical and mystical sets of [pg 072] ideas, a Jewish and a Greek element can at need be thought of as in some way or other combined in a single consciousness. But for Pfleiderer the conception of the Jewish element has become much more comprehensive and vital, because he appreciates the significance of the eschatological ideas. The result of that is to make the opposition which has to be recognised much more acute. And, nevertheless, it must continue to be asserted that Paul was unconscious of the inconsistencies! If the difficulty could be got over by pointing to an opposition of which the Apostle was conscious, and which he had made an effort to reconcile, the position of the theory would be much more favourable. But for that it would be a necessary condition that he should somewhere have expressed the consciousness that he bore two souls within his breast,_(_62_)_ and that the marks of compromise should appear in his work as they do, for example, in that of Philo. That, however, is not the case. He is conscious of no opposition, and steps unconcernedly from the one world into the other, turns back again to the first, and keeps on doing this over and over again. Where, according to Pfleiderer’s view, he is venturing a leap over the abyss, he has all the air of putting one foot calmly before the other on a level road. We must, therefore, take it to be the case that he had not the slightest inkling of the opposition. This conclusion seems to negate psychology and render a historical comprehension of the Apostle impossible, but Pfleiderer hardens his heart and boldly accepts it. There remains, he says, “no alternative but to admit that Paul kept the two different kinds of conceptions in his consciousness side by side but unrelated, and jumped from one to the other without being aware of the opposition between them.” There is, however, a further complication in the [pg 073] question. Pfleiderer holds that in 2nd Corinthians and Philippians a Greek spiritualising future-hope has displaced the Jewish Pharisaic hope. In the last period of his life, he maintains, the Apostle no longer believes in a corporeal resurrection, but in a presence of the soul with Christ which begins immediately after death.