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the new faith to emancipate itself from Judaism, and achieve the conquest of the Empire. Even the religion of the apostles in the speedy return of their master the Messiah must have considerably misplaced floor, had it not been supported by their belief in his resurrection from the grave and his consequent transfer from Sheol, the gloomy land of shadows, to the areas above the sky. Now the existence of those Hellenists at Jerusalem so soon after the demise of Jesus is obvious proof that he had by no means distinctly and irrevocably pronounced against the admission of Gentiles to the Messianic kingdom, and it makes it very possible that the downfall of Mosaism on account of his preaching was by no means unpremeditated. While, on the other hand, the obstinacy of the Petrine celebration in adhering to Jewish customs reveals equally that Jesus couldn’t have unequivocally committed himself in favour of a new gospel for the Gentiles. Probably Jesus was seldom introduced into direct contact with others than Jews, in order that the questions regarding the admission of Gentile converts did not come up throughout his lifetime; and thus the best way was left open for the controversy which quickly broke out between the Petrine celebration and Paul. Nevertheless, although Jesus could never have definitely pronounced upon this point, it will hardly be denied that his teaching, even as reported within the first gospel, is in its utter condemnation of formalism far more carefully allied to the Pauline than to the Petrine doctrines. In his palms Mosaism turned spiritualized till it actually lost its identity, and was transformed right into a code match for the entire Roman world. And we don’t doubt that if anyone had requested Jesus whether or not circumcision were a vital prerequisite for admission to the Messianic kingdom, he would have given the same answer which Paul afterwards gave. We agree with Zeller and Strauss that, “as Luther was a extra liberal spirit than the Lutheran divines of the succeeding era, and Sokrates a extra profound thinker than Xenophon or Antisthenes, so also Jesus must be credited with having raised himself far higher above the narrow prejudices of his nation than these of his disciples who may scarcely understand the unfold of Christianity among the many heathen when it had become an completed truth.” These examples present that we must use warning in weighing the testament even of the first gospel, and must not too hastily cite it as proof that Jesus supposed his mission to be restricted to the Jews. When we come to think about what happened a number of years after the death of Jesus, we will be still much less able to insist upon the view defended by our nameless creator. Paul, according to his own confession, persecuted the Christians unto dying. Now what, in the theories or in the apply of the Jewish disciples of Jesus, could have moved Paul to such fanatic behaviour? Certainly not their

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