The Lord of glory, Paul teaches here, is the pattern and prophecy of a glory to be revealed in us; and as we contemplate Him in the mirror of the Gospel,[36] we are gradually transformed into the same image, even as by the Lord the Spirit. The transformation, these last words again teach, is not accomplished by beholding, but while we behold; it does not depend on the vividness with which we can imagine the past, but on the present power of Christ working in us. The result is such as befits the operation of such a power. We are changed into the image of Him from whom it proceeds. We are made like Himself. It may seem far more natural to say that the believer is made like Jesus of Nazareth, than that he is made like the Lord of glory; but that does not entitle us to shift the centre of gravity in the Apostle's teaching, and it only tempts us to ignore one of the most prominent and enviable characteristics of the New Testament religious life. Christ is on His throne, and His people are _exalted and victorious_ in Him. When we forget Christ's exaltation in our study of His earthly life--when we are so preoccupied, it may even be so fascinated, with what He was, that we forget what He is--when, in other words, a pious historical imagination takes the place of a living religious faith--_that victorious consciousness is lost_, and in a most essential point the image of the Lord is not reproduced in the believer. This is why the Pauline point of view--if indeed it is to be called Pauline, and not simply Christian--is essential. Christianity is a religion, not merely a history, though it should be the history told by Matthew, Mark, and Luke; and the chance of having the history itself appreciated for religion is that He who is its subject shall be contemplated, not in the dim distance of the past, but in the glory of His heavenly reign, and that He shall be recognised, not merely as one who lived a perfect life in His own generation, but as the Giver of life eternal by His Spirit to all who turn to Him. The Church will always be justified, while recognising that Christianity is a historical religion, in giving prominence, not to its historicity, but to what makes it a religion at all--namely, the present exaltation of Christ. This involves everything, and determines, as St. Paul tells us here, the very form and spirit of her own life. FOOTNOTES: [28] In the LXX. ἑλπίζω is often used as the rendering of בָּטַה _confidere_. [29] Attempts have been made to render πρὸς τὸ μὴ ἀτενίσαι otherwise: _e.g._, πρὸς has been taken as in Matt. xix. 8, which would give the meaning, "considering that the children of Israel did not look on," etc. Moses would thus veil himself in view of the fact that they did not see: the veil would be the symbol of the judicial blindness which was henceforth to fall on them.