ied with Christ, dying to sin, and so on, evidently meaning that
the whole redeeming process has to take place within the soul of the
sinner who seeks God. Even the conception of the resurrection ceases
to be literal and becomes the uprising of the divine man within the
human soul by faith in the risen Lord. "If any man be in Christ there
is a new creation; old things are passed away; behold all things are
become new." "There is therefore now no condemnation to them which are
in Christ Jesus, who walk not after the flesh but after the Spirit."
We see from these expressions that in practice Paul transfers the whole
drama of redemption from without to within the individual soul. What a
pity it is that his interpreters in Christian history have so seldom
thought of doing the same!

+The Hebrews theory.+--The epistle to the Hebrews belongs to quite a
different category from the writings of St. Paul. The dominant thought
in this epistle is that of salvation by sacrifice, a perfectly true and
spiritual idea, as we have already seen. The writer, like Paul,
employs Old Testament symbolism, but in quite a different way.
Probably this is due to the fact that he was an Alexandrian Jew whose
thinking was shaped under the influence of Philo, whereas that of Paul
was governed by the rabbinical schools of Palestinian Judaism. At this
time Alexandria was the greatest intellectual centre in the world, a
meeting place for Greek thought and Hebrew religion as represented by
Philo. The influence of Alexandria is plainly to be seen in the
epistle to the Hebrews, which, possibly, was written by the learned and
courtly Apollos. Like Paul, the writer thinks of salvation as getting
right with God and living a holy life, but he omits all reference to a
judicial penalty, or the necessity for escaping annihilation by faith
in the substitutionary work of a sinless Redeemer. In his view Christ
is from first to last the priestly representative of the race, making a
sacrifice to God after the Old Testament fashion, but in a more perfect
way. He regards the Old Testament sacrificial offerings as being but
the types and shadows of the one perfect and eternal offering which
humanity through Christ is making to God. Most of my readers will at
once admit that this is not fanciful, although the language in which it
is expressed is so different from our own; it is quite faithful to the
spiritual meaning of Old Testament sacrifice. When, therefore