al foundation, but also claimed for the Father of the
Jewish nation a unique significance for Christianity. As to the
tendencies named 1 and 2, see Book I. chap. 6.]

[Footnote 86: It is clear from Gal. II. 11 ff. that Peter then and for
long before occupied in principle the stand-point of Paul: see the
judicious remarks of Weizsaecker in the book mentioned above, p. 75 f.]

[Footnote 87: These four tendencies were represented in the Apostolic
age by those who had been born and trained in Judaism, and they were
collectively transplanted into Greek territory. But we cannot be sure
that the third of the above tendencies found intelligent and independent
representatives in this domain, as there is no certain evidence of it.
Only one who had really been subject to it, and therefore understood it,
could venture on a criticism of the Old Testament religion. Still, it
may be noted that the majority of non-Jewish converts in the Apostolic
age, had probably come to know the Old Testament beforehand--not always
the Jewish religion, (see Havet, Le Christianisme, T. IV. p. 120: "Je ne
sais s'il y est entre, du vivant de Paul, un seul paien: je veux dire un
homme, qui ne connut pas deja, avant d'y entrer, le judaisme et la
Bible"). These indications will shew how mistaken and misleading it is
to express the different tendencies in the Apostolic age and the period
closely following by the designations "Jewish Christianity-Gentile
Christianity." Short watchwords are so little appropriate here that one
might even with some justice reverse the usual conception, and maintain
that what is usually understood by Gentile Christianity (criticism of
the Old Testament religion) was possible only within Judaism, while that
which is frequently called Jewish Christianity is rather a conception
which must have readily suggested itself to born Gentiles superficially
acquainted with the Old Testament.]

[Footnote 88: The first edition of this volume could not appeal to
Weizsaecker's work, Das Apostolische Zeitalter der Christlichen Kirche,
1886, (second edition translated in this series). The author is now in
the happy position of being able to refer the readers of his imperfect
sketch to this excellent presentation, the strength of which lies in the
delineation of Paulinism in its relation to the early Church, and to
early Christian theology (p. 79-172). The truth of Weizsaecker's
expositions of the inner relations (p. 85 f.), is but little affecte