The new disturbers of the churches' peace revealed in the Epistles of the Captivity are still of Jewish origin and tendency; but at least in the region of Colossæ (in the Lycus Valley, adjacent to southern Galatia) the issue is no longer that between Law and Grace, but concerns the nature and extent of the Redemption. The trouble still comes from a superstitious exaltation of the Mosaic revelation; but those whom Paul here opposes do not "use the Law lawfully," frankly insisting on its permanent obligation as the will of God for all sons, unaffected by the Cross. It is now admitted to be an "ordinance of angels"; but the observance of it is inculcated because man's redemption can only come through conciliation of these higher beings. Mystical union with superhuman Powers is to be promoted by its observances. This superstition is neither purely Jewish, nor purely Greek. It is composite--Hellenistic. Judaism is imitated in the superstitious reverence for the Law; but the conception of Redemption leaves behind every thought of national particularism and is openly individualistic. The redemption sought is that of the individual soul from the limitations of humanity, and doubtless the name of Jesus played an important rôle in the emancipation, as in the exorcisms of the sons of Sceva (Acts xix. 13 f.); only it was not "above every name." But even Jewish apocalypses such as _Enoch_ and _Baruch_ with all their superstitious angelology and demonology manage somehow to cling to the ancient Jewish faith in the primacy of man, and Paul in like manner upholds against the theosophists the doctrine of the believer's Son ship and joint-heirship with Christ. In fact the Adoption, Redemption and Inheritance accorded in the gift of the Spirit are to his mind gifts so great and exalted as to make it a "gratuitous self-humiliation" to pay homage, in Mosaic or other ceremonial, to "angels," "principalities," or "powers." In Christ we already have a foothold in the heavenly regions. We were foreordained in his person to be "heirs" "before the foundation of the world." His resurrection and ascension "to the right hand of God" participated in by us through "the Spirit" was a "triumph" over the 'Elements' and 'Rulers.' They should be beneath the Christian's feet in feeling, as they soon will be in reality. This exalted doctrine of Christ's Son ship as compared with the mere temporary authority of "angels and principalities and powers," secures to the Epistles of the Captivity their well-deserved title of "Christological"; for they lay the foundation for all later doctrines of the Logos or Word. It is well to realize, however, that the doctrine is in origin and meaning simply a vindication of the divine dignity of manhood.