narrow national
Jewish Christianity, and he has also given much too great scope to
Paulinism by wrongly conceiving it as Gentile Christian doctrine. One
great difficulty for the historian of the early Church is that he cannot
start from Paulinism, the plainest phenomenon of the Apostolic age, in
seeking to explain the following development, that in fact the premises
for this development are not at all capable of being indicated in the
form of outlines, just because they were too general. But, on the other
hand, the Pauline Theology, this theology of one who had been a
Pharisee, is the strongest proof of the independent and universal power
of the impression made by the Person of Jesus.]

[Footnote 50: In the main writings of the New Testament itself we have a
twofold conception of the Spirit. According to the one he comes upon the
believer fitfully, expresses himself in visible signs, deprives men of
self-consciousness, and puts them beside themselves. According to the
other, the spirit is a constant possession of the Christian, operates in
him by enlightening the conscience and strengthening the character, and
his fruits are love, joy, peace, patience, gentleness, etc. (Gal. V.
22). Paul above all taught Christians to value these fruits of the
spirit higher than all the other effects of his working. But he has not
by any means produced a perfectly clear view on this point: for "he
himself spoke with more tongues than they all." As yet "Spirit" lay
within "Spirit." One felt in the spirit of sonship a completely new gift
coming from God and recreating life, a miracle of God; further, this
spirit also produced sudden exclamations--"Abba, Father;" and thus
shewed himself in a way patent to the senses. For that very reason, the
spirit of ecstasy and of miracle appeared identical with the spirit of
sonship. (See Gunkel, Die Wirkungen d. h. Geistes nach der populaeren
Anschauung der Apostol. Zeit. Goettingen, 1888).]

[Footnote 51: It may even be said here that the [Greek: athanasia (zoe
aionios)], on the one hand, and the [Greek: ekklesia], on the other,
have already appeared in place of the [Greek: Basileia tou theou], and
that the idea of Messiah has been finally replaced by that of the Divine
Teacher and of God manifest in the flesh.]

[Footnote 52: It is one of the merits of Bruno Bauer (Christus und die
Caesaren, 1877), that he has appreciated the real significance of the
Greek element in the Gentile Christianity which