There could be no greater error, therefore, than that of representing the Pauline doctrine of justification by faith as a mere afterthought, as a mere weapon in controversy. Paul was interested in salvation from the guilt of sin no whit less than in salvation from the power of sin, in justification no whit less than in the "new creation." Indeed, it is a great mistake to separate the two sides of his message. There lies the root error of the customary modern formula for explaining the origin of the Pauline theology. According to that formula, the forensic element in Paul's doctrine of salvation, which centers in justification, was derived from Judaism, and the vital or essential element which centers in the new creation was derived from paganism. In reality, the two elements are inextricably intertwined. The sense of guilt was always central in the longing for salvation which Paul desired to induce in his hearers, and imparted to that longing an ethical quality which was totally lacking in the mystery religions. And salvation in the Pauline churches consisted not merely in the assurance of a blessed immortality, not merely in the assurance of a present freedom from the bondage of fate, not merely even in the possession of a new power of holy living, but also, and everywhere, in the consciousness that the guilt of sin had been removed by the cross of Christ. There is no affinity, therefore, between the Pauline doctrine of salvation and that which is found in the mystery religions. The terminology is strikingly different, and the difference is even greater in the underlying ideas. Paulinism is like the mystery religions in being a religion of redemption, but within the great category of redemptive religions there could be no greater contrast. This conclusion might be overthrown if certain recent contentions should prove to be correct with regard to the second of the elements in Paulinism which are being derived from pagan religion. This second element is found in the Pauline doctrine of the sacraments. In the teaching of Paul about baptism and the Lord's Supper, we are told, there is clearly to be observed the influence of the mystery religions. This contention depends partly upon the supposed nature of these particular sacraments and partly upon the mere fact of the presence of sacraments in the religion of Paul.