(2) It is St. Paul, the man of the strongest bodily passions and temptations, he who became suddenly free from them by the all-transforming lightning-flash of his conversion, who, on and on, remained vividly conscious of what he had been and, but for that grace, still would be, and of what, through that grace, he had become. The deepest shadows are thus ever kept in closest contrast to the highest lights; and the line of demarcation between them runs here along the division between body and soul. “Unhappy man that I am, who can liberate me from this body of sin?” “In my flesh dwelleth no good thing”:[117] are sayings which are both keener in their tone and more limited in their range than are Our Lord’s. And we have seen how, in one of his most depressed moods, he transiently adopts and carries on a specifically Platonist attitude towards the body’s relation to the soul, as he finds it in that beautiful, profoundly Hellenistic treatise, the Book of Wisdom.[118] This attitude evidently represents, in his strenuous and deeply Christian character, only a passing feeling; for, if we pressed it home, we could hardly reconcile it with his doctrine as to the reality and nature of the body’s resurrection. It is indeed clear how the Platonist, and especially the Neo-Platonist, mode of conceiving that relation excludes any and every kind of body from the soul’s final stage of purification and happiness; and how the Synoptic, and indeed the generally Christian conception of it, necessarily eliminates that keen and abiding dualism characteristic of the late Greek attitude. 2. _Platonic, Synoptic, and Pauline elements in Catherine’s view._ Now in Catherine we generally find an interesting combination of the Platonic form with the Synoptic substance and spirit: and this can, of course, be achieved only because that abiding form itself is made to signify a changed set and connection of ideas.