declarations about the saving value of the death of Christ in Paul, in
the Johannine writings, in 1st Peter, in the Epistle to the Hebrews, and
in the Christian portions of the book of Revelation: [Greek: to agaponti
hemas kai lusanti hemas ek ton hamartion en toi haimati autou, auto he
doxa]: Compare the reference to Isaiah LIII. and the Passover lamb: the
utterances about the "lamb" generally in the early writings: see
Westcott, The Epistles of John, p. 34 f.: The idea of the blood of
Christ in the New Testament.]

[Footnote 81: This of course could not take place otherwise than by
reflecting on its significance. But a dislocation was already completed
as soon as it was isolated and separated from the whole of Jesus, or
even from his future activity. Reflection on the meaning or the causes
of particular facts might easily, in virtue of that isolation, issue in
entirely new conceptions.]

[Footnote 82: See the discriminating statements of Weizsaecker,
"Apostolic Age", p. 1 f., especially as to the significance of Peter as
first witness of the resurrection. Cf. 1 Cor. XV. 5 with Luke XXIV. 34:
also the fragment of the "Gospel of Peter" which unfortunately breaks
off at the point where one expects the appearance of the Lord to Peter.]

[Footnote 83: It is often said that Christianity rests on the belief in
the resurrection of Christ. This may be correct, if it is first declared
who this Jesus Christ is, and what his life signifies. But when it
appears as a naked report to which one must above all submit, and when
in addition, as often happens, it is supplemented by the assertion that
the resurrection of Christ is the most certain fact in the history of
the world, one does not know whether he should marvel more at its
thoughtlessness or its unbelief. We do not need to have faith in a fact,
and that which requires religious belief, that is, trust in God, can
never be a fact which would hold good apart from that belief. The
historical question and the question of faith must therefore be clearly
distinguished here. The following points are historically certain: (1)
That none of Christ's opponents saw him after his death. (2) That the
disciples were convinced that they had seen him soon after his death.
(3) That the succession and number of those appearances can no longer be
ascertained with certainty. (4) That the disciples and Paul were
conscious of having seen Christ not in the crucified earthly body, but
in heavenly g