The three essential terms of Pauline theology are not, therefore, as popular theology makes them: _calling_, _justification_, _sanctification_. They are rather these: _dying with Christ_, _resurrection from the dead_, _growing into Christ_.[65] The order in which these terms are placed indicates, what we have already pointed out elsewhere, the true Pauline sense of the expression, _resurrection from the dead_. In Paul's ideas the expression has no essential connexion with physical death. It is true, popular theology connects it with this almost exclusively, and regards any other use of it as purely figurative and secondary. For popular theology, Christ's resurrection is his bodily resurrection on earth after his physical death on the cross; the believer's resurrection is his bodily resurrection in a future world, the golden city of our hymns and of the Apocalypse. For this theology, the force of Christ's resurrection is that it is a miracle which guarantees the promised future miracle of our own resurrection. It is a common remark with Biblical critics, even with able and candid Biblical critics, that Christ's resurrection, in this sense of a physical miracle, is the central object of Paul's thoughts and the foundation of all his theology. Nay, the preoccupation with this idea has altered the very text of our documents; so that whereas Paul wrote, 'Christ died and lived,' we read, 'Christ died and rose again and revived.'[66] But whoever has carefully followed Paul's line of thought as we have endeavoured to trace it, will see that in his mature theology, as the Epistle to the Romans exhibits it, it cannot be this physical and miraculous aspect of the resurrection which holds the first place in his mind; for under this aspect the resurrection does not fit in with the ideas which he is developing. [Footnote 65: +apothanein syn Christô+, _Col._, ii, 20; +exanastasis ek nekrôn+, _Philipp._, iii, 11; +auxêsis eis Christon+, _Eph._, iv, 15.] [Footnote 66: _Rom._, xiv, 9.] Not for a moment do we deny that in Paul's earlier theology, and notably in the Epistles to the Thessalonians and Corinthians, the physical and miraculous aspect of the resurrection, both Christ's and the believer's, is primary and predominant. Not for a moment do we deny that to the very end of his life, after the Epistle to the Romans, after the Epistle to the Philippians, if he had been asked whether he held the doctrine of the resurrection in the physical and miraculous sense, as well as in his own spiritual and mystical sense, he would have replied with entire conviction that he did. Very likely it would have been impossible to him to imagine his theology without it. But:-- Below the surface-stream, shallow and light, Of what we _say_ we feel--below the stream, As light, of what we _think_ we feel--there flows With noiseless current strong, obscure and deep, The central stream of what we feel indeed;