Note (return) — Chapter II

3. It was of the utmost importance for the legitimising of the later development of Christianity as a system of doctrine, that early Christianity had an Apostle who was a theologian, and that his Epistles were received into the canon. That the doctrine about Christ has become the main article in Christianity is not of course the result of Paul's preaching, but is based on the confession that Jesus is the Christ. The theology of Paul was not even the most prominent ruling factor in the transformation of the Gospel to the Catholic doctrine of faith, although an earnest study of the Pauline Epistles by the earliest Gentile Christian theologians, the Gnostics, and their later opponents, is unmistakable. But the decisive importance of this theology lies in the fact that, as a rule, it formed the boundary and the foundation—just as the words of the Lord himself—for those who in the following period endeavoured to ascertain original Christianity, because the Epistles attesting it stood in the canon of the New Testament. Now, as this theology comprised both speculative and apologetic elements, as it can be thought of as a system, as it contained a theory of history and a definite conception of the Old Testament, finally, as it was composed of objective and subjective ethical considerations and included the realistic elements of a national religion (wrath of God, sacrifice, reconciliation, Kingdom of glory), as well as profound psychological perceptions and the highest appreciation of spiritual blessings, the Catholic doctrine of faith as it was formed in the course of time, seemed, at least in its leading features, to be related to it, nay, demanded by it. For the ascertaining of the deep-lying distinctions, above all for the perception that the question in the two cases is about elements quite differently conditioned, that even the method is different, in short, that the Pauline Gospel is not identical with the original Gospel and much less with any later doctrine of faith, there is required such historical judgment and such honesty of purpose not to be led astray in the investigation by the canon of the New Testament,136 that no change in the prevailing ideas can be hoped for for long years to come. Besides, critical theology has made it difficult, to gain an insight into the great difference that lies between the Pauline and the Catholic theology, by the one-sided prominence it has hitherto given to the antagonism between Paulinism and Judaistic Christianity. In contrast with this view the remark of Havet, though also very one-sided, is instructive, "Quand on vient de relire Paul, on ne peut méconnaître le caractère élevé de son oeuvre. Je dirai en un mot, qu'il a agrandi dans une proportion extraordinaire l'attrait que le judaïsme exerçait sur le monde ancien" (Le Christianisme, T. IV. p. 216). That, however, was only very gradually the case and within narrow limits. The deepest and most important writings of the New Testament are incontestably those in which Judaism is understood as religion, but spiritually overcome and subordinated to the Gospel as a new religion,—the Pauline Epistles, the Epistle to the Hebrews, and the Gospel and Epistle of John. There is set forth in these writings a new and exalted world of religious feelings, views and judgments, into which the Christians of succeeding centuries got only meagre glimpses. Strictly speaking, the opinion that the New Testament in its whole extent comprehends a unique literature is not tenable; but it is correct to say that between its most important constituent parts, and the literature of the period immediately following there is a great gulf fixed.