In general, Cf. Ritschl Entstehung der
Altkath Kirche 2 edit. pp. 312 ff., 331 ff., 1 Cor. IX. 9, may be
noted).]

[Footnote 414: Justin. Apol. I. 53, Dial. 47, Euseb. H. E. IV. 5, Sulpic
Sev. Hist. Sacr. II. 31, Cyrill. Catech. XIV. 15. Important testimonies
in Origen, Eusebius, Epiphanius and Jerome.]

[Footnote 415: No Jewish Christian writings have been transmitted to us
even from the earliest period, for the Apocalypse of John, which
describes the Jews as a synagogue of Satan, is not a Jewish Christian
book (III. 9 especially shews that the author knows of only one covenant
of God, viz. that with the Christians). Jewish Christian sources lie at
the basis of our synoptic Gospels, but none of them in their present
form is a Jewish Christian writing. The Acts of the Apostles is so
little Jewish Christian, its author seemingly so ignorant of Jewish
Christianity, at least so unconcerned with regard to it that to him the
spiritualised Jewish law, or Judaism as a religion which he connects as
closely as possible with Christianity, is a factor already completely
detached from the Jewish people (see Overbeck's Commentar z Apostelgesch
and his discussion in the Ztschr f wiss. Theol. 1872 p. 305 ff.)
Measured by the Pauline theology we may indeed, with Overbeck, say of
the Gentile Christianity, as represented by the author of the Acts of
the Apostles, that it already has germs of Judaism, and represents a
falling off from Paulinism; but these expressions are not correct,
because they have at least the appearance of making Paulinism the
original form of Gentile Christianity. But as this can neither be proved
nor believed, the religious attitude of the author of the Acts of the
Apostles must have been a very old one in Christendom. The Judaistic
element was not first introduced into Gentile Christianity by the
opponents of Paul, who indeed wrought in the national sense, and there
is even nothing to lead to the hypothesis that the common Gentile
Christian view of the Old Testament and of the law should be conceived
as resulting from the efforts of Paul and his opponents, for the
consequent effect here would either have been null, or a strengthening
of the Jewish Christian thesis. The Jewish element, that is the total
acceptance of the Jewish religion _sub specie aeternitatis et Christi_,
is simply the original Christianity of the Gentile Christians itself
considered as theory. Contrary to his own intention, Paul was compelled