RELATIONS OF NEW TESTAMENT SCIENCE 581 



and which is diffused again from heaven through all animate creation, 

 with " the mind which was in Christ Jesus, who humbled himself and 

 took on him the form of a servant and became obedient unto the 

 death of the cross." "Wisdom" has sometimes for Paul also the 

 character of a demiurgic hypostasis, a divine effulgence as in the 

 Book of Wisdom identifiable with the preexistent Christ. But it has 

 not the Greek type of simple rationality (vous or Aoyos). It is the 

 Hebrew Wisdom, redeeming divine Love, going forth to seek and save 

 the lost. This ethical character of the Pauline Logos doctrine is 

 retained by the Johannine. 



Paul's eschatology, mediating, by his doctrine of the spiritual body, 

 between the crudities of the undeveloped Pharisean idea of resurrec- 

 tion as a return to flesh, and the Greek of spiritual immortality 

 advances from the idea of a New Jerusalem, brought from heaven to 

 us, to that of a departure to be with Christ. It gradually supplants the 

 enlarged Judaism of an " Israel of God " by the conception of a com- 

 monwealth of redeemed humanity nay, of beings on earth and 

 in heaven, visible and invisible. This doctrine was not a creation 

 ex nihilo, nor was Paul the first Hellenist nor even the first scribe of 

 the kingdom of heaven to bring forth things new as well as old. It 

 seems a long step from the brotherhood Jesus recognized among all 

 who made it their aim to do the will of the common Father; but the 

 principle of service as the measure of greatness, " even as the Son 

 came not to be ministered unto, but to minister," must inevitably 

 reach this result as soon as it assimilated the Stoic principle of the 

 organic unity of the race. 



The single point of crystallization was the doctrine that " Jesus is 

 Lord," the Son of God; and to Paul that involved the right to meta- 

 morphose the Son of David and Son of Man of the Petrine gospel into 

 the Second Adam, the avfyjwrros eTrovpavtos, the feos o-wr^p, of his 

 own. 



Were we in like manner to analyze the embodiment of the Petrine 

 gospel, we should find here two elements, largely from the popular 

 religion of apocalypse, but largely also from the Galilean peasant's 

 sense of sin and hope of forgiveness, crystallizing around the nucleus 

 of a new gospel. Jesus, too, from the nature of the case, built upon 

 and embodied at least the conceptions of the forgiveness of sin and 

 the eschatology of apocalypse in his teaching. It is a matter of serious 

 doubt, however, whether the identification of himself with the coming 

 Son of Man ever formed part of his message. For my own part, 

 I cannot accept the radical view which wholly denies his use of the 

 term. I am fully convinced that its wide dissemination in the synop- 

 tic gospels is a later transformation dating from the period when the 

 primitive church lived in the atmosphere of apocalyptic expectation. 

 But grant that the grammatical sense of the Aramaic words be sim- 



