refore, the Lord's
disciples went not forth as preachers of morality, but
as witnesses of his life, and of the historic
resurrection which proved his mightiest claims. Their
morality is always an inference from these, never the
forefront of their teaching. They seem to think that if
they can only fill men with true thankfulness for the
gift of life in Christ, morality will take care of
itself." I cannot but think that this is expressed too
strongly, or baldly; but it is in the main in keeping
with the impression left on my mind by a study of St.
Paul. It must, however, be remembered that the Pauline
spirit is not exactly that of early Christianity in
general: see Gwatkin, vol. i. p. 98. In the _Didache_,
_e.g._, there is no trace of St. Paul's influence (104).

[991] In a book which had just been published when I was
delivering these lectures at Edinburgh (_The Ethics of
St. Paul_, by Archibald Alexander), I found a very
interesting chapter on "The Dynamic of the New Life," p.
126 foll. The word which for the author best expresses
that dynamic is _faith_, which is "the spring of all
endeavour, the inspiration of all heroism" (p. 150). "It
brings the whole life into the domain of spiritual
freedom, and is the animating and energising principle
of all moral purpose." What exactly is here understood
by faith is explained on p. 151 to the end of the
chapter, of which I may quote the concluding words:
"Faith in Christ means life in Christ. And this complete
yielding of self and vital union with the Saviour, this
dying and rising again, is at once man's supreme ideal
and the source of all moral greatness."

[992] Doellinger, _The First Age of Christianity and the
Church_ (Oxenham's translation), p. 344 foll.

APPENDIX I

ON THE USE OF HUTS OR BOOTHS IN RELIGIOUS RITUAL

This may be taken as an addendum to Lecture II. on taboo at Rome; but
owing to the uncertainty of the explanation given in it, I reserved it
for an Appendix. The custom here dealt with is found both in the public
and private worship of the Romans, and also in Greece and elsewhere, but
has never, so far as I know, been investigated by anthropologists.

On the Ides of March, at the festival of Anna Perenna, a deity explained
as representing "the ring of the year," whose cult is not recognised in
the ancient religious