We have already passed over into the division of our subject which we called _the Christ of reflection_. All experience contains an intellectual element, and we never experience "facts" apart from the ideas in which we represent them to ourselves. But there is a further mental process when we attempt to combine what we think we have experienced in some relationship with all else that we know, and reach a unified view of existence. For example, when Paul took the gospel out of its local setting in Palestine, and carried it into the Roman world, he had to interpret the figure of Jesus to set it in the minds of men who thought in terms very different from those of the fishermen of Galilee or the scribes at Jerusalem. Similarly John, who wrote his gospel for Gentile readers, could not introduce Jesus to them as the Messiah, and catch their interest; he took an idea, as common in the thought of that day as Evolution is in our own--the Logos or Word, in whom God expresses Himself and through whom He acts upon the world--and used that as a point of contact with the minds of his readers. We have to connect the Christ of our experience with our thought of God and of the universe. Three chief questions suggest themselves to us: How shall we picture Jesus' present life? How shall we account for His singular personality? How shall we conceive the union in Him of the Divine and the human, which we have discovered? The first of these questions faced the disciples when Jesus was no longer with them in the flesh. When a cloud received Him out of their sight, it did not take Him out of their fancy; finding themselves still in communion with Him, they had to imagine His present existence with God and with them. They used their current symbol for God--the Most High enthroned above His world--and they pictured Jesus as seated at the right hand of the throne of God. Or they took some vivid metaphor of personal friendship--a figure knocking at the door and entering to eat with them--and found that a fitting interpretation of their experience. These were picturesque ways of saying that Jesus shares God's life and ours. While our current modes of representing the Divine do not localize heaven, the symbolic language of the Bible has so entered into our literature, that in worship and in devout thought we find the New Testament metaphors most satisfactory to express our faith.