It is well that the chronological order requires us to begin with St. Paul, for he is probably, if not the most extensive, yet the most intense of all these influences upon Catherine’s mind. I here take the points of his experience and teaching which thus concern us in the probable order of their development in the Apostle’s own consciousness,--his pre-conversion assumptions and positions, first and the convictions gained at and after his conversion or clarified last;[62] and under each heading I shall group together, once for all, the chief reactions of Catherine’s religious consciousness. Now those Pauline pre-conversion assumptions and positions come from two chief sources--Palestinian, Rabbinical Judaism, (for he was the disciple of the Pharisee, Gamaliel, at Jerusalem), and a Hellenistic religiousness closely akin to, though not derived from, Philo, (for he had been born in the intensely Hellenistic Cilician city Tarsus, at that time a most important seat of Greek learning in general and of the Stoic philosophy in particular). And we shall find that Catherine appropriates especially this, his Hellenistic element; indeed, that at times she sympathizes rather with the still more intensely Hellenistic attitude exemplified by Philo, than with the limitations introduced by St. Paul. 1. _St. Paul’s Anthropology in general._ If we take the Pauline Anthropology first, we at once come upon a profoundly dualistic attitude. (1) There is, in general, “the outer” and “the inner” man, 2 Cor. iv, 16; and the latter is not the exclusive privilege of the redeemed,--the contrast is that between the merely natural individual and the moral personality. And this contrast, foreign to the ancient Hebrews, is first worked out, with clear consciousness, by Plato, who, _e.g._, in his _Banquet_, causes one of the characters to say: “Socrates has thrown this Silenus-like form around himself externally, as in the case of those Silenus-statues which enclose a statuette of Apollo; but, when he is opened, how full is he found to be of temperance within”; and who treats this contrast as typical of the dualism inherent to all human life here on earth.[63]--This contrast exists throughout Catherine’s teaching as regards the thing itself, although her terms are different. She has, for reasons which will appear presently, no one constant term for “the inner man,” but “the outer man” is continuously styled “la umanità.”