d by
his assumptions concerning the outer relations, which I cannot
everywhere regard as just. The work of Weizsaecker as a whole is, in my
opinion, the most important work on Church history we have received
since Ritschl's "Entstehung der alt-katholischen Kirche." (2 Aufl.
1857.)]

[Footnote 89: Kabisch, _Die Eschatologie des Paulus_, 1893, has shewn
how strongly the eschatology of Paul was influenced by the later
Pharisaic Judaism. He has also called attention to the close connection
between Paul's doctrine of sin and the fall, and that of the Rabbis.]

[Footnote 90: Some of the Church Fathers (see Socr. H. E. III. 16) have
attributed to Paul an accurate knowledge of Greek literature and
philosophy: but that cannot be proved. The references of Heinrici (2
Kor.-Brief. p. 537-604) are worthy of our best thanks; but no certain
judgment can be formed about the measure of the Apostles' Greek culture,
so long as we do not know how great was the extent of spiritual ideas
which were already precipitated in the speech of the time.]

[Footnote 91: The epistle to the Hebrews and the first epistle of Peter,
as well as the Pastoral epistles belong to the Pauline circle; they are
of the greatest value because they shew that certain fundamental
features of Pauline theology took effect afterwards in an original way,
or received independent parallels, and because they prove that the
cosmic Christology of Paul made the greatest impression and was
continued. In Christology, the epistle to the Ephesians in particular,
leads directly from Paul to the pneumatic Christology of the
post-apostolic period. Its non-genuineness is by no means certain to
me.]

[Footnote 92: In the Ztschr. fuer Theol und Kirche, II. p. 189 ff. I have
discussed the relation of the prologue of the fourth Gospel to the whole
work and endeavoured to prove the following: "The prologue of the Gospel
is not the key to its comprehension. It begins with a well-known great
object, the Logos, re-adapts and transforms it--implicitly opposing
false Christologies--in order to substitute for it Jesus Christ, the
[Greek: monogenes theos], or in order to unveil it as this Jesus Christ.
The idea of the Logos is allowed to fall from the moment that this takes
place." The author continues to narrate of Jesus only with the view of
establishing the belief that he is the Messiah, the son of God. This
faith has for its main article the recognition that Jesus is descended
from God an