(4) And, finally, as to the Judgment, we have in St. Paul a double current,--the inherited Judaistic conception of a forensic retribution; Christ, the divine Judge, externally applying such and such statutory rewards and punishments to such and such good and evil deeds,--so in Rom. ii, 6-10; and the experimental conception, helped on to articulation by Hellenistic influences, of the bodily resurrection and man’s whole final destiny as the necessary resultant and manifestation of an internal process, the presence of the Spirit and of the power of God,--so in the later parts of Romans, in Gal. vi, 8, and in 1 Cor. vi, 14; 2 Cor. xiii, 4.--Among Catherine’s sayings also we find some passages--but these the less characteristic and mostly of doubtful authenticity,--where reward and punishment, indeed the three “places” themselves, appear as so many separate institutions of God, which get externally applied to certain good and evil deeds. But these are completely overshadowed in number, sure authenticity, emotional intensity, and organic connection with her other teachings, by sayings of the second type, where the soul’s fate is but the necessary consequence of its own deliberate choice and gradually formed dispositions, the result, inseparable since the first from its self-identification with this or that of the various possible will-attitudes towards God. (5) We can then sum up the main points of contact and of difference between Paul and Catherine, by saying that, in both cases, everything leads up to, or looks back upon, a great culminating, directly personal experience of shortest clock-time duration, whence all their doctrine, wherever emphatic, is but an attempt to articulate and universalize this original experience; and that if in Paul there remains more of explicit occupation with the last great events of the earthly life of Jesus, yet in both there is the same insistence upon the life-giving Spirit, the eternal Christ, manifesting His inexhaustible power in the transformation of souls, on and on, here and now, into the likeness of Himself. II. THE JOANNINE WRITINGS. On moving now from the Pauline to the Joannine writings, we shall find that Catherine’s obligations to these latter are but rarely as deep, yet that they cover a wider reach of ideas and images. I take this fresh source of influence under the double heading of the general relations of the Joannine teaching to other, previous or contemporary, conceptions; and of this same teaching considered in itself.[69] 1. _Joannine teaching contrasted with other systems._