product of Christian experience, but a setting forth of those facts by which Christian experience has been produced. If, then, the theology of Paul was derived from extra-Christian sources, his religion must be abandoned also. The whole of Paulinism is based upon the redemptive work of Jesus Christ.
Thus Paul was a true follower of Jesus if Jesus was a divine Redeemer, come from heaven to die for the sins of men; he was not a true follower of Jesus if Jesus was a mere revealer of the fatherhood of God. Paulinism was not based upon a Galilean prophet. It was based either upon the Son of God who came to earth for men's salvation and still holds communion with those who trust Him, or else it was based upon a colossal error. But if the latter alternative be adopted, the error was not only colossal, but also unaccountable. It is made more unaccountable by all that has been said above, all that the liberal theologians have helped to establish, about the nearness of Paul to Jesus. If Paul really stood so near to Jesus, if he really came under Jesus' influence, if he really was intimate with Jesus' friends, how could he have misinterpreted so completely the significance of Jesus' person; how could he have substituted for the teacher of righteousness who had really lived in Palestine the heavenly Redeemer of the Epistles? No satisfactory answer has yet been given. In the relation between Jesus and Paul the historian discovers a problem which forces him on toward a Copernican revolution in all his thinking, which leads him to ground his own salvation and the hope of this world no longer in millions of acts of sinful men or in the gradual progress of civilization, but simply and solely in one redemptive act of the Lord of Glory.
