Page:Christianity and Liberalism.djvu/111

 any rate, the really outstanding fact is that in the Epistles of Paul, Jesus is everywhere separated from ordinary humanity; the deity of Christ is everywhere presupposed. It is a matter of small consequence whether Paul ever applies to Jesus the Greek word which is translated “God” in the English Bible; certainly it is very difficult, in view of Rom. ix. 5, to deny that he does. However that may be, the term “Lord,” which is Paul’s regular designation of Jesus, is really just as much a designation of deity as is the term “God.” It was a designation of deity even in the pagan religions with which Paul’s converts were familiar; and (what is far more important) in the Greek translation of the Old Testament which was current in Paul’s day and was used by the Apostle himself, the term was used to translate the “Jahwe” of the Hebrew text. And Paul does not hesitate to apply to Jesus stupendous passages in the Greek Old Testament where the term Lord thus designates the God of Israel. But what is perhaps most significant of all for the establishment of the Pauline teaching about the Person of Christ is that Paul everywhere stands in a religious attitude toward Jesus. He who is thus the object of religious faith is surely no mere man, but a supernatural Person, and indeed a Person who was God.

Thus Paul regarded Jesus as a supernatural Person. The fact would be surprising if it stood alone. Paul was a contemporary of Jesus. What must this Jesus have been that He should be lifted thus quickly above the limits of ordinary humanity and placed upon the side of God?

But there is something far more surprising still. The truly surprising thing is that the view which Paul had of Jesus was also the view which was held by Jesus’ intimate friends. The fact appears in the Pauline Epistles