heritage of the ancient state religion. It installed itself as the ‘crown of society’ and its ‘saving centre’, and lost the disquieting, critical power of its eschatological hope. In place of what the Epistle to the Hebrews describes as an exodus from the fixed camp and the continuing city, there came the solemn entry into society of a religious transfiguration of the world. These consequences, too, have to be borne in mind if we are to attain to a liberation of eschatological hope from the forms