consist" (that is, "hold together," as the margin of the Revised
Version explains it). "All things are summed up in Christ," he says to
the Ephesians.[89] "Christ is _all_ and in all," we read again in the
Colossians.[90] And in that bold and difficult passage of the 15th
chapter of the First Epistle to the Corinthians he speaks of the
"reign" of Christ as coextensive with the world's history. When time
shall end, and all evil shall be subdued to good, Christ "will deliver
up the kingdom to God, even the Father," "that God may be all in
all.[91]" Very important, too, is the verse in which he says that the
Israelites in the wilderness "drank of that spiritual rock which
followed them, and that rock was Christ.[92]" It reminds us of
Clement's language about the Son as the Light which broods over all
history.

The passage from the Colossians, which I quoted just now, contains
another mystical idea besides that of Christ as the universal source
and centre of life. He is, we are told, "the Image of the invisible
God," and all created beings are, in their several capacities, images
of Him. Man is essentially "the image and glory of God";[93] the
"perfect man" is he who has come "to the measure of the stature of the
fulness of Christ.[94]" This is our _nature_, in the Aristotelian
sense of completed normal development; but to reach it we have to slay
the false self, the old man, which is informed by an actively
maleficent agency, "flesh" which is hostile to "spirit." This latter
conception does not at present concern us; what we have to notice is
the description of the upward path as an inner transit from the false
isolation of the natural man into a state in which it is possible to
say, "I live; yet not I, but Christ liveth in me.[95]" In the Epistle
to the Galatians he uses the favourite mystical phrase, "until Christ
be formed in you";[96] and in the Second Epistle to the