fore Christ has been sacrificed once to take away the sins of many" (Heb. ix:28). The God, thus thought of, is distinguished as innocent in himself and as the self-sacrificer. (These qualities are true also for that amount of energy—libido—which belongs to the representation complex designated the Redeemer.) The conscious projection towards which the Christian education aims, offers, therefore, a double benefit: first, one is kept conscious of the conflict (sins) of two opposing tendencies mutually resistant, and through this one prevents a known trouble from becoming, by means of repressing and forgetting, an unknown and therefore so much more tormenting sorrow. Secondly, one lightens one's burden by surrendering it to him to whom all solutions are known. One must not forget that the individual psychologic roots of the Deity, set up as real by the pious, are concealed from him, and that he, although unaware of this, still bears the burden alone and is still alone with his conflict. This delusion would lead infallibly to the speedy breaking up of the system, for Nature cannot indefinitely be deceived, but the powerful institution of Christianity meets this situation. The command in the book of James is the best expression of the psychologic significance of this: "Bear ye one another's burdens."26
This is emphasized as especially important in order to preserve society upright through mutual love (Transference); the Pauline writings leave no doubt about this:
"Let love of the brethren continue."—Heb. xiii:i.
"And let us consider one another to provoke unto love and