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 its genius for keeping its metaphysics subordinate to the religious facts to which it appeals.

In the first place, it inherited the simple Semitic concept. All its founders naturally expressed themselves in those terms, and were addressing themselves to an audience who coutd only understand religion thus expressed.

But even here important qualifications have to be made. Christ himself introduces them. How far they were then new, or how far he is utilizing antecedent thoughts, is immaterial. The point is the decisive emphasis the notions receive in his teaching. The first point is the association of God with the Kingdom of Heaven, coupled with the explanation that “The Kingdom of Heaven is within you.” The second point is the concept of God under the metaphor of a Father. The implications of this latter notion are expanded with moving insistence in the two Epistles by St. John, the author of the