his own bold metaphor. So that the first great factor of salvation, as he sees it, is the essentially mystical factor of the “union” of the soul with Christ; the “doing away of the flame of separation.” The Atonement follows, as it were almost logically, from this. The general content of his letters makes us feel that St. Paul had an extremely rich, deep view of life; so great, indeed, that it refuses to be hammered into a consistent system, and we can never manage to embrace it all at once. Always bits get left out, and hence there is apt to be a certain distortion in all our views of the Pauline universe. There was a wonderful wholeness, a strongly affirmative quality about his sense of existence; subtractions and negations were unnatural to him. Any paradoxes and inconsistencies which we find in his statements are the inevitable result of an effort to express the enormous sweep, the living multiplicity, and (to borrow a word from William James) the thickness of his vision of Reality. Hence it follows that he was able to see and treat the soul of man, both as intensely individual and responsible, and at the same time as a part of the body of all life; that “mystical body of many members” of which the head is Christ-Spirit, the Divine Humanity which appeared in Jesus—a corporation actualized in the Christian Church, but potentially co-extensive with the whole of mankind. These two—the separate and the corporate—are aspects of one whole. They seem to us to conflict, only because the totality to which they contribute is beyond the focus of the mind. Thus Paul could and did demand of the individual, on the one hand the self-mergence of faith, the corporate sense, the humble acknowledgment of personal impotence; and on the other hand, could demand of that same man the personal industry and self-dependence which “works out its _own_ salvation,” “runs for an imperishable garland,” and “presses on towards the goal.”