osmou], as is proved by the
parallel formulae referring to the Church. Nay, even the further advance
to the idea that the world was created by him (Cor. Col. Eph. Heb.) need
not yet necessarily be a [Greek: metabasis eis allo genos]; for the
beginning of things [Greek: arche] and their purpose form the real force
to which their origin is due (principle [Greek: arche]). Hermas indeed
calls the Church older than the world simply because "the world was
created for its sake."

All these further theories which we have quoted up to this time need in
no sense alter the original conception, so long as they appear in an
isolated form and do not form the basis of fresh speculations. They may
be regarded as the working out of the original conception attaching to
Jesus Christ, [Greek: proegnosmenos pro kataboles kosmou, phanerotheis
k.t.l.]; and do not really modify this religious view of the matter.
Above all, we find in them as yet no certain transition to the Greek
view which splits up his personality into a heavenly and an earthly
portion; it still continues to be the complete Christ to whom all the
utterances apply. But, beyond doubt, they already reveal the strong
impulse to conceive the Christ that had appeared as a divine being. He
had not been a transitory phenomenon, but has ascended into heaven and
still continues to live. This post-existence of his gave to the ideas of
his pre-existence a support and a concrete complexion which the earlier
Jewish theories lacked.

We find the transition to a new conception in the writings of Paul. But
it is important to begin by determining the relationship between his
Christology and the views we have been hitherto considering. In the
Apostle's clearest trains of thought everything that he has to say of
Christ hinges on his death and resurrection. For this we need no proofs,
but see, more especially Rom. I. 3 f.: [Greek: peri tou huiou autou, tou
genomenou ek spermatos Daueid kata sarka, tou horisthentos huiou theou
en dunamei kata pneuma agiosunes ek anastaseos nekron, Iesou Christou
tou kuriou hemon]. What Christ became and his significance for us now
are due to his death on the cross and his resurrection. He condemned sin
in the flesh and was obedient unto death. Therefore he now shares in the
[Greek: doxa] of God. The exposition in 1 Cor. XV. 45, also ([Greek: ho
eschatos Adam eis pneuma Zoopoioun, all' ou proton to pneumatikon alla
to psuchikon, epeita to pneumatikon. ho protos a