When we turn in the light of the older hopes to the New Testament and ask what are the hopes that belong properly to Christianity, and how are they related to the present hopes of the world, we meet the problem presented by the importance of properly apocalyptical expectations in the first Christian community. The case is something like that which meets us in the Old Testament, and we have here no less than there to distinguish and to choose. The hope of the early Christian community was no doubt first of all for the physical coming of Christ and the establishment of his kingdom; but there developed also within the New Testament period two movements away from this, one in an ethical and spiritual direction, and the other toward emphasis on the individual life after death. The first of these is more characteristic of the New Testament religion than the other. It is the tendency of Paul to emphasize the present inward experience of Christ, and the transforming power of his spirit more than the hope of his coming, though he receives this from primitive Christianity and does not doubt its literal and early fulfilment. It is, I believe, beyond question that Paul's Christian hope is chiefly, as Royce has argued, the hope for a new humanity created by the spirit of Christ, which is the spirit of love. This is in a measure already experienced. Christ dwells in the Christian and makes him a center and source of love. His spirit breaks down barriers and ends divisions. Unity and peace are its effects. Through this one, present spirit of Christ each man becomes a distinct but essential member of the new body; and Paul's greatest hope is for the completion of this unification of man in mutual helpfulness and brotherhood. Paul attests also the other tendency away from the outward future coming of Christ to the hope for a life with Christ and like Christ's after death. This eternal life with Christ is also experienced by Paul as in some real sense present. The indwelling spirit of Christ is already transforming the Christian into his own immortal nature. In the Johannine writings these two tendencies of hope away from the apocalyptic toward the spiritual go still further. The Christ in whom the Christian now abides creates a distinctive unity among his disciples, a love one to another which the world has not known; and at the same time the experience of this present Christ is already the possession of eternal life. According to this which we might call the prophetic in distinction from the apocalyptic hope of the New Testament the new world of human unity in love and coöperation is to be brought about not only by the present spirit of Christ, but also by the moral choice and endeavor of man. It is through human love that the divine love works, and the rule of God is present so far as men overcome evil and create good. And even the immortal life is not solely a hope in God, but is to be attained by