FOOTNOTES:
[1] Compare "Jesus and Paul," in Biblical and Theological Studies by Members of the Faculty of Princeton Theological Seminary, 1912, pp. 553 f.
[2] Harnack, Lehrbuch der Dogmengeschichte, 4te Aufl., i, 1909, p. 155. (English Translation, History of Dogma, i, 1895, p. 136.)
[3] Harnack, loc. cit.
[4] The Earlier Epistles of St. Paul, 1911, pp. 16-28, especially p. 24. Compare Lake and Jackson, The Beginnings of Christianity, Part I, vol. i, 1920, p. 166.
[5] Matt. xxi. 41, and parallels. This verse can perhaps hardly be held to refer exclusively to the rejection of Jesus by the rulers; it seems also to apply to a rejection by the people as a whole. But the full implications of so mysterious an utterance may well have been lost sight of in the early Jerusalem Church.
[6] For what follows, compare the article cited in Biblical and Theological Studies, pp. 555-557.
[7] H. J. Holtzmann (in Protestantische Monatshefte, iv, 1900, pp. 465f., and in Christliche Welt, xxiv, 1910, column 153) admitted that for the rapid apotheosis of Jesus as it is attested by the epistles of Paul he could cite no parallel in the religious history of the race.
[8] Compare R. Seeberg, Der Ursprung des Christusglaubens, 1914, pp. 1f.
[9] Harnack, Das Wesen des Christentums, 1900. (English Translation, What is Christianity?, 1901.)
[10] Wrede, Paulus, 1904. (English Translation, Paul, 1907.)
[11] Die Entstehung der paulinischen Christologie, 1903; "Zum Thema Jesus und Paulus," in Zeitschrift für die neutestamentliche Wissenschaft, vii, 1906, pp. 112-119; "Der Apostel Paulus als Zeuge wider das Christusbild der Evangelien," in Protestantische Monatshefte, x, 1906, pp. 352-364.
[12] Compare also Bousset, Jesus der Herr, 1916.
[13] Lukas der Arzt, 1906 (English Translation, Luke the Physician, 1907); Die Apostelgeschichte, 1908 (English Translation, The Acts of the Apostles, 1909); Neue Untersuchungen zur Apostelgeschichte und zur Abfassungszeit der synoptischen Evangelien, 1911 (English Translation, The Date of the Acts and of the Synoptic Gospels, 1911).
[14] Harnack, Die Apostelgeschichte, 1908, pp. 111-130 (English Translation, The Acts of the Apostles, 1909, pp. 133-161).
[15] For what follows, compare "Jesus and Paul," in Biblical and Theological Studies by the Members of the Faculty of Princeton Theological Seminary, 1912, pp. 553f.; "Recent Criticism of the Book of Acts," in Princeton Theological Review, xvii, 1919, pp. 593-597.
[16] J. Weiss, Urchristentum, 1914, p. 107: "It is simply impossible for us to erase it [the Book of Acts] so completely from our memory as to read the Epistle to the Galatians as though we had never known Acts; without the Book of Acts we should simply not be able to understand Galatians at all."
[17] Krenkel, Beiträge zur Aufhellung der Geschichte und der Briefe des Apostels Paulus, 1890, pp. 1-17.
[18] Einleitung in das Neue Testament, 3te Aufl., i, 1906, pp. 48-50 (English Translation, Introduction to the New Testament, 2nd ed., 1909, i, pp. 68-70).
[19] De vir. ill. 5 (ed. Vall. ii, 836).
[20] Comm. in Philem. 23 (ed. Vall. vii, 762).
[21] The Cities of St. Paul, 1908, pp. 85-244.
[22] Die Geisteskultur von Tarsos, 1913
[23] Compare Mommsen, "Die Rechtsverhältnisse des Apostels Paulus," in Zeitschrift für die neutestamentliche Wissenschaft, ii, 1901, pp. 88-96.
[24] On Phil. iii. 5.
[25] Op. cit., pp. 85f.
[26] Kyrios Christos, 1913, p. 92. Bousset's doubt with regard to the early Jerusalem residence of Paul extended, explicitly at least, only to the persecution in Jerusalem, and it was a doubt merely, not a positive denial. In his supplementary work he has admitted that his doubt was unjustified (Jesus der Herr, 1916, p. 31).
[27] "Zum Problem Paulus und Jesus," in Zeitschrift für die neutestamentliche Wissenschaft, xiii, 1912, pp. 320-337.
[28] L'épitre aux Galates, 1916, pp. 68-73; Les mystères païens et le mystère chrétien, 1919, pp. 317-320.
[29] Compare Wellhausen, Kritische Analyse der Apostelgeschichte, 1914, p. 16.
[30] See Zahn, Einleitung in das Neue Testament, 3te Aufl., i, 1906, pp. 24-32, 39-47 (English Translation, Introduction to the New Testament, 2nd Ed., 1917, i, pp. 34-46, 57-66).
[31] Paulus und Jesus, 1909, pp. 22, 23. Compare Ramsay, The Teaching of Paul in Terms of the Present Day, 1914, pp. 21-30.
[32] See Krenkel, Beiträge zur Aufhellung der Geschichte und der Briefe des Apostels Paulus, 1890, pp. 47-125.
[33] Beyschlag, "Die Bekehrung des Apostels Paulus," in Theologische Studien und Kritiken, xxxvii, 1864, p. 241.
[34] Holsten, Zum Evangelium des Paulus und des Petrus, 1868. Against Holsten, see Beyschlag, "Die Bekehrung des Apostels Paulus, mit besonderer Rücksicht auf die Erklärungsversuche von Baur und Holsten," in Theologische Studien und Kritiken, xxxvii, 1864, pp. 197-264; "Die Visionshypothese in ihrer neuesten Begründung. Eine Duplik gegen D. Holsten," ibid., xliii, 1870, pp. 7-50, 189-263.
[35] See Schürer, Geschichte des jüdischen Volkes, 4te Aufl., ii, 1907, pp. 648-651 (English Translation, A History of the Jewish People, Division II, vol. ii, 1885, pp. 184-187).
[36] Beyschlag, "Die Visionshypothese in ihrer neuesten Begründung," in Theologische Studien und Kritiken, xliii, 1870, pp. 19-21.
[37] Acts ix. 10-19; xxii. 12-16.
[38] Gal. i. 16.
[39] Holsten, op. cit., p. 118, Amn.: "Aber natürlich kann in dem ἱστορῆσαι Κηφᾶν nicht liegen, Paulus sei nach Jerusalem gegangen, um den Petrus fünfzehn tage lang stumm anzuschauen. Die beiden männer werden miteinander über das evangelium Christi geredet haben."
[40] Heitmüller, "Zum Problem Paulus und Jesus," in Zeitschrift für die neutestamentliche Wissenschaft, xiii, 1912, pp. 320-337, especially p. 331.
[41] For what follows, compare "Recent Criticism of the Book of Acts," in Princeton Theological Review, xvii, 1919, pp. 597-608.
[42] Josephus, Antiq. XX. v. 2. See Schürer, Geschichte des jüdischen Volkes, 3te u. 4te Aufl., i, 1901, p. 567 (English Translation, A History of the Jewish People, Division I, vol. ii, 1890, pp. 169f.).
[43] Die Abfassung des Galaterbriefs vor dem Apostelkonzil, 1900.
[44] "Galatians the Earliest of the Pauline Epistles," in Expositor, 7th Series, vol. ix, 1910, pp. 242-254 (reprinted in The Eschatological Question in the Gospels, 1911, pp. 191-209); St. Paul's Epistle to the Galatians, 1912, pp. xiv-xxii.
[45] The Earlier Epistles of St. Paul, 1911, pp. 265-304. In a later book, Lake has modified his views about the relation between Galatians and Acts. The historicity of Acts xv. 1-29 is now abandoned. See Landmarks in the History of Early Christianity, 1920, pp. 63-66.
[46] Ramsay, "Suggestions on the History and Letters of St. Paul. I. The Date of the Galatian Letter," in Expositor, VIII, v, 1913, pp. 127-145.
[47] Plooij, De chronologie van het leven van Paulus, 1918, pp. 111-140.
[48] Maurice Jones ("The Date of the Epistle to the Galatians," in Expositor, VIII, vi, 1913, pp. 193-208) has adduced from the Book of Acts various arguments against the early date of Galatians, which, though worthy of attention, are not quite decisive.
[49] Lake, The Earlier Epistles of St. Paul, 1911, pp. 361-370.
[50] Baur, Paulus, 2te Aufl., 1866, pp. 130-132 (English Translation, Paul i, 1873, pp. 118-120). Baur does maintain that Gal. ii. 1 renders improbable a second visit of Paul to Jerusalem before the conference with the apostles which is narrated in Gal. ii. 1, but points out that in itself the verse is capable of a different interpretation.
[51] J. Weiss, Urchristentum, 1914, p. 147, Anm. 2.
[52] Loc. cit.
[53] See Lake, op. cit., pp. 51-53.
[54] Op. cit., pp. 57-59.
[55] An elaborate attempt has recently been made by Zahn, in addition to former attempts by Blass and Hilgenfeld, to reproduce the original form of the Western text, which Zahn believes to be the earlier edition of the book. See Zahn, Die Urausgabe der Apostelgeschichte des Lucas, 1916 (Forschungen zur Geschichte des neutestamentlichen Kanons, ix. Teil).
[56] B. W. Bacon, "Acts versus Galatians: the Crux of Apostolic History," inAmerican Journal of Theology, xi, 1907, pp. 454-474. See also "Professor Harnack on the Lukan Narrative," ibid., xiii, 1909, pp. 59-76.
[57] 1 Cor. ix. 19-22, American Revised Version.
[58] Wendt, Die Apostelgeschichte, 1913, in Meyer, Kritisch-exegetischer Kommentar über das Neue Testament, 9te Aufl., p. 237.
[59] οὐδεν προσανέθεντο.
[60] In The Earlier Epistles of St. Paul, 1911. It will be remembered that Lake has now radically modified his views. See above, p. 81, footnote 3.
[61] On Gal. ii. 19.
[62] Knowling, The Witness of the Epistles, 1892, p. 14, note 1.
[63] Knowling, loc. cit.
[64] Baur, "Die Christuspartei in der korinthischen Gemeinde," in Tübinger Zeitschrift für Theologie, 1831, 4 Heft, pp. 61-206.
[65] J. Weiss, Der erste Korintherbrief, 1910, in Meyer, op. cit., 9te Aufl., p. xxxviii.
[66] See Knowling, as cited above, p. 104, footnotes 1 and 2.
[67] In the present chapter there are some coincidences of thought and expression with the paper by the same author entitled "Jesus and Paul" in Biblical and Theological Studies by the Members of the Faculty of Princeton Theological Seminary, 1912, pp. 547-578.
[68] W. Morgan, The Religion and Theology of Paul, 1917.
[69] ὁι δοκοῦντες.
[70] ὑπόκρισις.
[71] See p. 40, footnote 1.
[72] See, for example, Lietzmann, Petrus and Paulus in Rom, 1915.
[73] 4. εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐk ἐκηρύξαμεν, ἣ πνεῦμα ἔτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἣ εὐαγγέλιον ἔτερον ὃ οὐk ἐδέξασθε, καλῶς ἀνέχεσθε. 5. λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων. 6. εἰ δὲ καὶ ἰδιώτης tῷ λόγῳ, ἀλλ'οὐ τῇ γνώσαι, ἀλλ'ἐν παντὶ φανερώσαντες ἐν πᾶσιν εἰς ὑμᾶς.
[74] The translation preferred in the American Revision, "very chiefest apostles," seems to be based upon the mistaken view that the ὑπερλίαν ἀπόστολοι are the original apostles at Jerusalem. This view is rejected in the above paraphrase, which diverges from the American Revision in other ways also.
[75] Between ἀνέχεσθε and ἀνείχεσθε (or ἠνείχεσθε).
[76] Wellhausen, Kritische Analyse der Apostelgeschichte, 1914, pp. 22f.
[77] In Eusebius, Hist. Eccl. iii, 39, 15.
[78] B. W. Bacon (Jesus and Paul, 1921, pp. 15f.) believes that the connection between Peter and Mark is probably to be placed only in the early years, principally before the first association of Mark with Paul. This view, which is insufficiently grounded, involves a rejection of the common view, attested, for example, by 1 Peter v. 13, according to which Mark was also with Peter at a later time.
[79] Böhlig, Die Geisteskultur von Tarsos, 1913, pp. 140-142.
[80] Compare Knowling, The Witness of the Epistles, 1892, pp. 319f.
[81] τοῧτο γάρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου.
[82] ἀπό is here used, not παρά.
[83] παρέλαβον.
[84] J. Weiss, Das älteste Evangelium, 1903, pp. 33-39.
[85] See, for example, J. Weiss, Das Urchristentum, 1914-1917, pp. 540, 547, 548.
[86] For what follows, see, in addition to the paper mentioned at the beginning of the chapter, "History and Faith," in Princeton Theological Review, xiii, 1915, pp. 337-351.
[87] See Denney, Jesus and the Gospel, 1909.
[88] J. Weiss, "Das Problem der Entstehung des Christentums," in Archiv für Religionswissenschaft, xvi, 1913, p. 456.
[89] A. Schweitzer, Geschichte der Leben-Jesu-Forschung, 1913, pp. 390-443.
[90] Heitmüller, Jesus, 1913, p. 71.
[91] Bousset, Die Religion des Judentums, 2te Aufl., 1906, pp. 432-434.
[92] Compare W. Morgan, The Religion and Theology of Paul, 1917, p. 155: "The essential import of Paul's doctrine [of justification by faith] is all contained in the two parables of the Pharisee and the publican and the servant coming in from the field."
[93] Wrede, Paulus, 1904, p. 93 (English Translation, Paul, 1907, p. 161).
[94] See p. 26, footnote 2.
[95] See p. 27, footnote 1.
[96] Montefiore, Judaism and St. Paul, 1914. Compare Emmet, "The Fourth Book of Esdras and St. Paul," in Expository Times, xxvii, 1915-1916, pp. 551-556.
[97] Josephus, Antiq. XVIII. i. 2-5.
[98] Baldensperger, Die Messianisch-apokalyptischen Hoffnungen des Judentums, 3te Aufl., 1903, pp. 88, 89.
[99] See Box, in Charles, Apocrypha and Pseudepigrapha of the Old Testament, 1913, ii, pp. 542-624; Schürer, Geschichte des jüdischen Volkes, 3te und 4te Aufl., iii, 1909, pp. 315-335 (English Translation, A History of the Jewish People, Division II, vol. iii, 1886, pp. 93-104). The work of Charles has been used freely, without special acknowledgment, for the citations from the Jewish apocalypses.
[100] See Charles, op. cit., ii, pp. 470-526; Schürer, op. cit., iii, pp. 305-315 (English Translation, Division II, vol. iii, pp. 83-93).
[101] Compare Box, in Charles, op. cit., p. 593. See also Emmet, loc. cit.
[102] Der Ursprung der israelitisch-jüdischen Eschatologie, 1905.
[103] See Beecher, The Prophets and the Promise, 1905.
[104] De praem et poen. 16 (ed. Cohn, 1902, iv, p. 357).
[105] Brückner, Die Entstehung der paulinischen Christologie, 1903, pp. 102f.
[106] Bell. Jud. VI. v. 4.
[107] Schürer, op. cit., ii, 1907, p. 604 (English Translation, Division II, vol. ii, 1885, p. 149).
[108] Brückner, op. cit., pp. 104-112.
[109] ψιλὸς ἄνθροπος.
[110] Indeed Brückner himself (op. cit., p. 110) admits that there were two lines of thought about the Messiah in pre-Christian Judaism. But he denies that the two were separated, and insists that the transcendent conception had transformed the conception of an earthly king.
[111] All parts of 1 Enoch are now usually thought to be of pre-Christian origin. The Similitudes (chaps. xxxvii-lxxi) are usually dated in the first century before Christ. See Charles, op. cit., ii, pp. 163-281; Schürer, op. cit., iii, pp. 268-290 (English Translation, Division II, vol. iii, pp. 54-73).
[112] Lake and Jackson, The Beginnings of Christianity, Part I, vol. i, 1920, pp. 373f.
[113] Dalman, Die Worte Jesu, i, 1898, pp. 191-197 (English Translation, The Words of Jesus, i, 1902, pp. 234-241); Bousset, Kyrios Christos, 1913, pp. 13, 14.
[114] Volz, Jüdische Eschatologie von Daniel bis Akiba, 1903, pp. 202f.
[115] See Charles, op. cit., ii, pp. 282-367; Schürer, op. cit., iii, pp. 339-356 (English Translation, Division II, vol. iii, pp. 114-124).
[116] See Gray, in Charles, op. cit., ii, pp. 625-652; Schürer, op. cit., iii, pp. 205-212 (English Translation, Division II, vol. iii, pp. 17-23).
[117] Baldensperger, Die Messianisch-apocalyptischen Hoffnungen des Judentums, 3te Aufl., 1903, pp. 88, 207f., 216f.
[118] Baldensperger, op. cit., pp. 216f.
[119] Compare especially Olschewski, Die Wurzeln der paulinischen Christologie, 1909.
[120] Compare Brückner, Die Entstehung der paulinischen Christologie, 1903, p. 237.
[121] See Schürer, op. cit., ii, pp. 648-651 (English Translation, Division II, vol. ii, pp. 184-187).
[122] It will be remembered, moreover, that 4 Ezra, at least in its completed form, dates from long after the time of Paul.
[123] Townshend, in Charles, op. cit., ii, p. 674.
[124] B. W. Bacon (Jesus and Paul, 1921, pp. 45-49) seeks to bridge the gulf between Jesus and Paul by supposing that Jesus himself, somewhat like the Maccabean hero, finally attained, after the failure of His original program and at the very close of His life, the conception that His approaching death was to be in some sort an expiation for His people. But the idea of expiation which Bacon attributes to Jesus is no doubt very different from the Pauline doctrine of the Cross of Christ. The gulf between Jesus and Paul is therefore not really bridged. Moreover, it cannot be said that Bacon's hypothesis of successive stages in the experience of Jesus, culminating in the idea of expiation attained at the last supper, has really helped at all to solve the problem presented to every historian who proceeds upon naturalistic presuppositions by Jesus' lofty claims. At least, however, this latest investigator of the problem of "Jesus and Paul" has betrayed a salutary consciousness of the fact that the Pauline conception of Jesus' redemptive work is inexplicable unless it find some justification in the mind of Jesus Himself. Only, the justification which Bacon himself has found—particularly his account of the way in which the idea of expiation is supposed to have arisen in Jesus' mind—is entirely inadequate.
[125] See Warfield, "'God our Father and the Lord Jesus Christ,'" in Princeton Theological Review, xv, 1917, pp. 1-20.
[126] Warfield, loc. cit.
[127] "Die göttliche Weisheit der Juden und die paulinische Christologie," in Neutestamentliche Studien Georg Heinrici dargebracht, 1914, pp. 220-234.
[128] Windisch, op. cit., p. 226.
[129] Baldensperger, op. cit., p. 126.
[130] Wrede, Paulus, 1904, pp. 90, 91 (English Translation, Paul, 1907, pp. 157, 158).
[131] See Brückner, op. cit., p. 237.
[132] Brückner, Der sterbende und auferstehende Gottheiland, 1908.
[133] For example, Rohde, Psyche, 2 Bde, 3te Aufl., 1903; Farnell, Cults of the Greek States, vol. iii, 1907; Wendland, Die hellenistisch-römische Kultur, 2te u. 3te Aufl., 1912; Anrich, Das antike Mysterienwesen, 1894; Cumont, Les religions orientales dans le paganisme romain, 2ième éd., 1909 (English Translation, The Oriental Religions in Roman Paganism, 1911).
[134] On the Eleusinian Mysteries and the cult of Demeter and Kore-Persephone, see especially Farnell, op. cit., iii, pp. 29-279.
[135] Hippolytus, Ref. omn. haer., V. viii. 39 (ed. Wendland, 1916).
[136] Apuleius, Metam. xi. 5, Addington's translation revised by Gaselee, in Apuleius, The Golden Ass, in the The Loeb Classical Library, p. 547.
[137] Gilbert Murray, Four Stages of Greek Religion, 1912, pp. 8, 103-154. Compare, however, Rohde (op. cit., ii, pp. 298-300), who calls attention to an opposite aspect of the Hellenistic age.
[138] The sketch which follows is indebted especially to Cumont, Les religions orientales dans le paganisme romain, 2ième éd., 1909 (English translation, The Oriental Religions in Roman Paganism, 1911).
[139] For the religion of Cybele and Attis, see Showerman, The Great Mother of the Gods, 1901; Hepding, Attis, 1903.
[140] See Hepding, op. cit., pp. 147-176.
[141] Loisy (Les mystères païens et le mystère chrétien, 1910, p. 104) prefers to attach the passage to Osiris rather than to Attis.
[142] See Hepding, op. cit., pp. 166, 167.
[143] Firmicus Maternus, De error, prof. rel., xxii (ed. Ziegler, 1907):
Θαρρεῖτε μύσται τοῧ Θεοῦ σεσωμένου
ἔσται γὰρ ἡμῖν ἐκ πόνων σωτηρία.
[144] See Hepding, op. cit., pp. 184-190.
[145] Firmicus Maternus, op. cit., xviii: ἐκ τυμπὰνου βέβρωκα, ἐκ κυμβάλον πέπωκα,γέγονα μύατης Ἄττεως.
[146] Clem. Al., Protrepticus, ii. 15 (ed. Stählin, 1905): ἐκ τυμράνου ἕφαγον‧ ἐκ κυμβάλου ἕπιον‧ ἐκερνοφόρεσα ὑπὸ τὸν παστὸν ὑπέδυν.
[147] Hepding, op. cit., pp. 196ff.
[148] Showerman, op. cit., p. 280.
[149] Hepding, op. cit., p. 200, Anm. 7.
[150] But compare Kennedy, St. Paul and the Mystery-Religions, 1913, p. 229.
[151] Apuleius, Metam., xi. 23 (ed. Van der Vliet, 1897, p. 270): "Accessi confinium mortis et calcato Proserpinae limine per omnia vectus elementa remeavi; nocte media vidi solem candido coruscantem lumine; deos inferos et deos superos accessi coram et adoravi de proxumo."
[152] Lucian, De dea syria, 6, translation of Garstang (The Syrian Goddess, 1913, pp. 45f.).
[153] Der sterbende und auferstehende Gottheiland, 1908.
[154] Plutarch, Vita Pompei, 24.
[155] Cumont, op. cit., p. xvi (English Translation, p. xx).
[156] Justin Martyr, Apol. 66.
[157] See above, p. 229, with footnote 3.
[158] J. Kroll, Die Lehren des Hermes Trismegistos, 1914, in Beiträge zur Geschichte der Philosophie des Mittelalters, xii. 2-4, pp. 388, 389.
[159] Zielinski, "Hermes und die Hermetik," in Archiv für Religionswissenschaft, viii, 1905, p. 323.
[160] Reitzenstein, Poimandres, 1904, pp. 10-13.
[161] Op. cit.
[162] Article "Hermes Trismegistos," in Pauly-Wissowa, Real-Encyclopädie der classischen Altertumswissenschaft, xv, 1912, pp. 791-823.
[163] Op. cit.
[164] Heinrici, Die Hermes-Mystik und das Neue Testament, 1918.
[165] Windisch, "Urchristentum und Hermesmystik," in Theologisch Tijdschrift, lii, 1918, pp. 186-240.
[166] Cumont, op. cit., pp. 340, 341 (English Translation, pp. 233, 234, note 41).
[167] Parthey, Hermetis Trismegisti Poemander, 1854.
[168] Ménard, Hermès Trismégiste, 1910.
[169] Mead, Thrice-Greatest Hermes, three volumes, 1906.
[170] Op. cit. Cf. the review by Bousset, in Göttingische gelehrte Anzeigen, clxxvi, 1914, pp. 697-755.
[171] Op. cit.
[172] τοῦτο ἔστι τὸ ἀγαθὸν τέλος τοῖς γνῶσιν ἐσχηκόσι, θεωΘῆναι.
[173] See W. Kroll, De Oraculis Chaldaicis, 1894; "Die chaldäischen Orakel," in Rheinisches Museum für Philologie, l, 1895, pp. 636-639.
[174] Dieterich, Eine Mithrasliturgie, 2te Aufl., 1910.
[175] Op. cit., p. 379 (English Translation, pp. 260f.).
[176] Dieterich, op. cit., pp. 43f.
[177] Corp. Herm. x. 13.
[178] Reitzenstein, Hellenistische Mysterienreligionen, 2te Aufl., 1920, p. 183.
[179] J. Kroll, op. cit., pp. 286-289, especially p. 288, Anm. 1.
[180] Reitzenstein, Poimandres, p. 82.
[181] Op. cit., pp. 83-98.
[182] Helbig, review of "Philo von Alexandrien: Werke, in deut. Uebersetzg. hrsg. v. Prof. Dr. Leop. Cohn. 3. Tl.," in Theologische Literaturzeitung, xlv, 1920, column 30: "Here one perceives with all requisite clearness that Philo did not merely imitate the language of the mystery religions, but had been himself a μύστης."
[183] See especially Heitmüller, "Zum Problem Paulus und Jesus," in Zeitschrift für die neutestamentliche Wissenschaft, xiii, 1912, pp. 320-337; "Jesus und Paulus," in Zeitschrift für Theologie und Kirche, xxv, 1915, pp. 156-179; Bousset, Jesus der Herr, 1916, pp. 30-37.
[184] But compare Bousset, op. cit., p. 32.
[185] See Chapter VI.
[186] For what follows, compare especially Kennedy, St. Paul and the Mystery-Religions, [1913]; Clemen, Religionsgeschichtliche Erklärung des Neuen Testaments, 1909 (English Translation, Primitive Christianity and Its Non-Jewish Sources, 1912), Der Einfluss der Mysterienreligionen auf das älteste Christentum, 1913. These writers deny for the most part any influence of the mystery religions upon the center of Paul's religion. For a thoroughgoing presentation of the other side of the controversy, see, in addition to the works of Bousset and Reitzenstein, Loisy, Les mystères païens et le mystère chrétien, 1919.
[187] Poimandres, 1904; Die hellenistischen Mysterienreligionen, 2te Aufl., 1920; "Religionsgeschichte und Eschatologie," in Zeitschrift für die neutestamentliche Wissenschaft, xiii, 1912, pp. 1-28.
[188] γνῶσις.
[189] πνεῦμα.
[190] Von Harnack, "Die Terminologie der Wiedergeburt und verwandter Erlebnisse in der ältesten Kirche," in Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, xlii, 1918, pp. 128f., Anm. 1.
[191] Oepke, Die Missionspredigt des Apostels Paulus, 1920, p. 53.
[192] Loc. cit.
[193] Heinrici, Die Hermes-Mystik und das Neue Testament, 1918, pp. 178-180.
[194] Compare Oepke, op. cit., pp. 40ff.
[195] See especially Vos, "The Eschatological Aspect of the Pauline Conception of the Spirit," in Biblical and Theological Studies by the Members of the Faculty of Princeton Theological Seminary, 1912, pp. 248-250.
[196] ψυχικός and πνευματικός.
[197] On the occurrence of ψυχικός at the beginning of Dieterich's "Mithras Liturgy" (line 24), see Bousset, Kyrios Christos, 1913, p. 141, Anm. 1. On the occurrence of πνευματικός, see Reitzenstein, Hellenistische Mysterienreligionen, 2te Aufl., 1920, p. 162. Compare Bousset, Jesus der Herr, 1916, pp. 80f.
[198] πνεῦμα.
[199] ψυχή.
[200] For this whole subject, see especially the comprehensive monograph of Burton (Spirit, Soul, and Flesh, [1918]), with the summary on pp. 205-207.
[201] νούς.
[202] See Burton, op. cit., p. 206: "For the Pauline exaltation of πνεῦμα over ψυχή there is no observed previous parallel. It marks an advance on Philo, for which there is no precedent in non-Jewish Greek, and only partial and imperfect parallels in the magical papyri. It is the reverse of Hermetic usage."
[203] See Bousset, Kyrios Christos, pp. 138, 140, 141 (Anm. 2).
[204] Also Bousset, op. cit., pp. 140f. According to Bousset, it is unlikely that "the few and difficult terminological explanations of Paul ... should have exerted such extensive influence upon the most diverse Gnostic systems." But is the teaching of Paul about the Spirit as higher than the soul really obscure? Does it not appear plainly all through the Epistles?
[205] See above, p. 249, with footnote 2.
[206] Hellenistische Mysterienreligionen, 2te Aufl., 1920, pp. 189f.
[207] Bousset (op. cit., p. 141, Anm. 2) admits that the terminology of Paul, especially his use of the term "Spirit" instead of "mind" and his use of the terms in the contrast between "Spirit" and "flesh" may possibly be due partly to the Old Testament, but insists that such terminological influence does not touch the fundamentals of the thought. Such admissions are important, despite the way in which Bousset qualifies them.
[208] See Burton, op. cit., pp. 114-116.
[209] Burton, op. cit., pp. 173-175, 187f.
[210] μυστήριον and τέλειος.
[211] Oepke, Die Missionspredigt des Apostels Paulus, 1920, p. 26.
[212] Von Harnack, "Die Terminologie der Wiedergeburt und verwandter Erlebnisse in der ältesten Kirche," in Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, xlii, 1918, pp. 97-143. See especially pp. 139-143.
[213] But compare Jesus der Herr, 1916, pp. 80-85.
[214] Reitzenstein, Die hellenistischen Mysterienreligionen, 2te Aufl., pp. 112-116.
[215] "Kampfeslehre." See Wrede, Paulus, 1904, pp. 72ff. (English Translation, Paul, 1907, pp. 122ff.).
[216] See Reitzenstein, op. cit., 2te Aufl., pp. 85f. The passage in the papyrus reads as follows (Notices et extraits des manuscrits de la bibliothèque impériale, xviii, 1865, p. 315): ὅτι ψεύδη πάντα, καὶ ὁι παρά σε θεοὶ ὁμοίως, ὁτι ἐνβέβληκαν ὑμᾶς εἰς ὔλην μεγάλην, καὶ δυνάμεθα ἀποθανεῖν κἂν ἅδῃς ὄτι μέλλομεν σωσθῆναι, τότε βαπτιζώμεθα. The letter is also contained in Witkowski, Epistulae privatae graecae, 1906, pp. 63-66.
[217] Moulton and Milligan, The Vocabulary of the Greek Testament, s. v. βαπτίζω, Part ii, [1915], p. 102. Similarly Sethe, "Sarapis," in Abhandlungen der königlichen Gesellschaft der Wissenschaften zu Göttingen, philologisch-historische Klasse, Neue Folge, xiv, Nro. 5, 1913, p. 51.
[218] Tertullian, de bapt. 5 (ed. Reifferscheid et Wissowa, 1890), it must be admitted, connects baptism in heathen religion with regeneration, and mentions the part which sacramental washings had in the mysteries of Isis and of Mithras, and in Eleusinian rites. Despite the post-Pauline date of this testimony, the passage is certainly interesting. Compare Kennedy, op. cit., p. 229.
[219] Cumont, Textes et monuments figurés relatifs aux mystères de Mithra, i, 1899, p. 321. See Heitmüller, Taufe und Abendmahl bei Paulus, 1903, p. 46, Anm. 3.
[220] Heitmüller, Taufe und Abendmahl bei Paulus, 1903, p. 47.
[221] Hepding, Attis, 1903, pp. 186f.
[222] Kyrios Christos, 1913; Jesus der Herr, 1916.
[223] See Vos, "The Kyrios Christos Controversy," in The Princeton Theological Review, xv, 1917, pp. 21-89. See also the review of Bousset's "Kyrios Christos" by the same author, ibid., xii, 1914, pp. 636-645.
[224] Knowling, The Witness of the Epistles, 1892, p. 15.
[225] See Böhlig, "Zum Begriff Kyrios bei Paulus," in Zeitschrift für die neutestamentliche Wissenschaft, xiv, 1913, pp. 23-37.
[226] Bousset, Jesus der Herr, 1916, pp. 22f. Compare Kyrios Christos, 1913, p. 103.
[227] Compare Bousset, Kyrios Christos, 1913, p. 99, Anm. 3.
[228] Zahn, Einleitung in das Neue Testament, 3te Aufl., i, 1906, pp. 21-32, 39-47 (English Translation, Introduction to the New Testament, 2nd Ed., 1917, i, pp. 34-46, 57-67).
[229] Denney, Jesus and the Gospel, 1908.
[230] Warfield, "'God our Father and the Lord Jesus Christ,'" in The Princeton Theological Review, xv, 1917, p. 18.
[231] κύριος.
[232] θεός.
[233] As, for example, δεσπότης.
[234] Wernle, "Jesus and Paulus. Antithesen zu Boussets Kyrios Christos," in Zeitschrift für Theologie und Kirche, xxv, 1915, pp. 1-92.
[235] Der sterbende und auferstehende Gottheiland, 1908.
[236] Erman, "A Handbook of Egyptian Religion" (published in the original German edition as a handbook, by the Generalverwaltung of the Berlin Imperial Museum), 1907, p. 95.
[237] J. Weiss, "Das Problem der Entstehung des Christentums," in Archiv für Religionswissenschaft, xvi, 1913, p, 490.