(1) St. Paul has two lines of thought concerning Reconciliation. In the objective, juridical, more Judaic conception, the attention is concentrated on the one moment of Christ’s death, and the consequences appear as though instantaneous and automatic; in the other, the subjective, ethical, more Hellenistic conception, the attention is spread over the whole action of the Christ’s incarnational self-humiliation, and the consequences are realized only if and when we strive to imitate Him,--they are a voluntary and continuous process. Catherine’s fundamental conversion-experience and all her later teachings attach her Reconciliation to the entire act of ceaseless Divine “ecstasy,” self-humiliation, and redemptive immanence in Man, of which the whole earthly life and death of Christ are the centre and culmination; but though the human soul’s corresponding action is conceived as continuous, once it has begun, she loves to dwell upon this whole action as itself the gift of God and the consequence of His prevenient act. (2) As to Justification, we have again, in St. Paul, a preponderatingly Jewish juridical conception of adoption, in which a purely vicarious justice and imputed righteousness seem to be taught; and an ethical conception of immanent justice, based on his own experience and expressed by means of Hellenistic forms, according to which “the love of God is poured out in our hearts,” Rom. v, 5. And he often insists strenuously upon excluding every human merit from the moment and act of justification, insisting upon its being a “free gift” of God.--Catherine absorbs herself in the second, ethical conception, and certainly understands this love of God as primarily God’s, the Spirit’s, Christ’s love, as Love Itself poured out in our hearts; and she often breaks out into angry protests against the very suggestion of any act, or part of an act, dear to God, proceeding from her natural or separate self, indeed, if we press her expressions, from herself at all. (3) As to Sanctification, St. Paul has three couples of contrasted conceptions. The first couple conceives the Spirit, either Old Testament-wise, as manifesting and accrediting Itself in extraordinary, sudden, sporadic, miraculous gifts and doings--_e.g._ in ecstatic speaking with tongues; or,--and this is the more frequent and the decisive conception,--as an abiding, equable penetration and spiritual reformation of its recipient. Here the faithful “live and walk in the spirit,” are “driven by the spirit,” “serve God in the spirit,” are “temples of the Spirit,” Gal. v, 25; Rom. viii, 14; vii, 6; 1 Cor. vi, 19: the Spirit has become the creative source of a supernatural character-building.[67]--Here Catherine, in contrast to most of her friends, who are wedded to the first view, is strongly attached to the second view, perhaps the deepest of St. Paul’s conceptions.