Thus I was led on to higher and higher inferences about Paul’s “power.” First, it was real power, attested by facts—facts visible in great cities of Europe and Asia. In the next place, this power was based on faith and hope. Lastly, this faith and this hope—although they extended to everything in heaven and earth (since everything was to be bettered, purified, drawn onward or upward to what Plato might call its _idea_ in God, that is, its perfection)—were themselves based on Christ, as having once died, but now being alive for ever in heaven. But not only in heaven. For Paul seemed to think of Christ as also still perpetually present with, and in, his disciples on earth. Socrates in the Phædo says “As soon as I have drunk this poison I shall be no longer remaining among you, but shall be off at once to the isles of the blessed.” But Paul spoke of Christ’s love, and spirit, and of Christ himself, as still remaining amongst his followers. I knew that the common people think of Hercules as descending from heaven now and then to do a man a good turn; and at this I had always been disposed to laugh. But Paul’s view of Christ as being always in heaven, and yet also always on earth, among, or in the hearts of, those who loved him—this seemed to me more noble and more credible; though I did not believe it. Now I was to be led a step further. For while I was repeating Paul’s words “one died for all,” and again, “one died,” it occurred to me “Yes, but he does not say _how_ he died. Is he ashamed to speak of the shamefulness of the death, the slave’s death, death upon the cross?” So I looked through the Roman letter, right to the end, and I could find no mention of the “cross” or of “crucifying.” But in the very next column, where the first Corinthian letter began, I found this passage: “_Christ sent me not to baptize but to preach the Gospel, not in wisdom of ‘logos’ (i.e. word), lest the cross of Christ should be emptied of its power. For as to the ‘logos’ of the cross, to those indeed who are going the way of destruction, it is folly: but to us, who are going the way of salvation, it is the power of God. For it is written:_ _‘I will destroy the wisdom of the wise_ _And the subtlety of the subtle will I bring to naught.’_ _Where is the ‘wise’? Where is the learned writer? Where is the ‘subtle’ discusser and disputer of this present age?_” Then followed some very difficult words: “_Hath not God made foolish the wisdom of the Cosmos? For since, in the wisdom of God, the Cosmos, through that wisdom, recognised not God, God decreed through the foolishness of the proclamation of the gospel to save them that go the way of belief: for indeed Jews ask for signs and Greeks seek after wisdom, but we proclaim Christ crucified; to the Jews, a stumbling block; to the other nations, a folly; but, to the called and summoned—Christ the power of God and the wisdom of God._”