But this same group of documents testifies also to a mystical, interior element in Our Lord’s temper and teaching. “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” “Blessed are the clean of heart, for they shall see God,” are Beatitudes which cannot be far from the _ipsissima verba_ of Our Lord. “In that hour Jesus answering said: ‘I confess to Thee, Father, Lord of Heaven and earth, that Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes: yea, Father, for this hath been well-pleasing before Thee.’ … ‘Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take My yoke upon you and learn of Me, for I am meek and humble of heart, and you shall find refreshment for your souls: for My yoke is sweet and My burden is light.’” is deeply mystical passage doubtless expresses with a vivid exactitude the unique spiritual impression and renovation produced by Him within the souls of the first generations of His disciples. And the three Synoptists give us five times over the great fundamental mystical paradox: “If a man would come after Me, let him deny himself, and take up his cross and follow Me. For whosoever shall be determined to save his soul, shall lose it; but whosoever shall lose his soul for My sake, shall find it.” And the great law of interiority is recorded in St. Mark: “Listen unto Me, ye all, and understand: nothing that entereth from without into a man can defile him, but only the things that proceed from a man are the things that defile a man.”[13] And we get in Mark the fundamental interior virtue of childlikeness, and the immanence of Christ in the childlike soul: “If anyone wish to be first, let him be the last of all men and all men’s servant.” “And taking a little child He placed it in the midst of them; and having embraced it, He said unto them: ‘Whosoever shall not receive the kingdom of God as a little child, shall not enter therein.’” “Suffer little children to come unto Me, for of such is the kingdom of heaven.”[14] And the spirituality of the soul’s life in heaven, and the eternal _Now_ of God, as the Living and Vivifying Present, are given in all three Synoptists: “In the Resurrection they neither marry nor are given in marriage, but are as the angels in heaven. But concerning the resurrection of the dead, have ye not read that which was spoken by God, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.”[15] 4. _The “Pauline” group of writings: its special teaching._