Being thus forced to justify himself by appealing to the supernatural elements of Judaism, supernatural conditions would necessarily assume more importance in his eyes. The post-prophetic additions to Judaism mentioned in the last chapter had by this time developed a complete system of salvation and damnation. Heaven and hell were now fully established in the creed of the Jew, heaven being appointed for himself and hell for the Gentile. Christ would naturally accentuate this part of his religion, and adopt the same spirit of exclusiveness. Heaven would be for those who accepted, hell for those who rejected the Messiah. Probably he now began to lay special stress on the salvation of the soul in his preaching. And thus we can understand how Christianity came to possess in a heightened form the more Pagan features of Judaism. The same circumstances which were leading Christ to exaggerate the portions of Judaism most favourable to general proselytism, would also cause him to lay aside the portions of Judaism most unfavourable to it. His opposition to the legal and ceremonial elements of Judaism would now be greatly increased. His worst enemies, of course, were those who attached most importance to these, and in their attacks on him formalism must have supplied them with their most effective weapons. This would lead him in time to reject formalism completely. In doing so, he was, as we saw in the last chapter, strictly fulfilling the spiritual Messianic ideal. To what extent he made the renunciation of the law an actual part of his system we cannot tell, but we may be sure it was to a larger extent than his disciples were ready to accept. The forms of Judaism, at least, could not have been regarded by him as necessary elements of his religion. He was forced to make his system a movement out of orthodox Judaism, and he could not have cared to encumber his new religion with the worn-out forms of the old.