ts the risen Christ as delivering speeches and giving
commandments. Paul knows nothing of it. (2) The Trinitarian formula is
foreign to the mouth of Jesus and has not the authority in the Apostolic
age which it must have had if it had descended from Jesus himself. On
the other hand, Paul knows of no other way of receiving the Gentiles
into the Christian communities than by baptism, and it is highly
probable that in the time of Paul all Jewish Christians were also
baptised. We may perhaps assume that the practice of baptism was
continued in consequence of Jesus' recognition of John the Baptist and
his baptism, even after John himself had been removed. According to John
IV. 2, Jesus himself baptised not, but his disciples under his
superintendence. It is possible only with the help of tradition to trace
back to Jesus a "Sacrament of Baptism," or an obligation to it _ex
necessitate salutis_, though it is credible that tradition is correct
here. Baptism in the Apostolic age was [Greek: eis aphesin hamartion],
and indeed [Greek: eis to onoma christou] (1 Cor. I. 13; Acts XIX. 5).
We cannot make out when the formula, [Greek: eis to onoma tou patros,
kai tou huiou, kai tou hagiou pneumatos], emerged. The formula [Greek:
eis to onoma] expresses that the person baptised is put into a relation
of dependence on him into whose name he is baptised. Paul has given
baptism a relation to the death of Christ, or justly inferred it from
the [Greek: eis aphesin hamartion]. The descent of the spirit on the
baptised very soon ceased to be regarded as the necessary and immediate
result of baptism; yet Paul, and probably his contemporaries also,
considered the grace of baptism and the communication of the spirit to
be inseparably united. See Scholten. Die Taufformel. 1885. Holtzman, Die
Taufe im N.T. Ztsch. f. wiss. Theol. 1879.]

[Footnote 76: The designation of the Christian community as [Greek:
ekklesia] originates perhaps with Paul, though that is by no means
certain; see as to this "name of honour," Sohm, Kirchenrecht, Vol. I. p.
16 ff. The words of the Lord, Matt. XVI. 18; XVIII. 17, belong to a
later period. According to Gal. I. 22, [Greek: tais en christo] is added
to the [Greek: tais ekklesiais tes Ioudaias]. The independence of every
individual Christian in, and before God is strongly insisted on in the
Epistles of Paul, and in the Epistle of Peter, and in the Christian
portions of Revelations: [Greek: epoiesen hemas basileian, hiere