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 work of Christ and its effect upon us. His primary interest was in Christian doctrine, and Christian doctrine not merely in its presuppositions but at its centre. If Christianity is to be made independent of doctrine, then Paulinism must be removed from Christianity root and branch.

But what of that? Some men are not afraid of the conclusion. If Paulinism must be removed, they say, we can get along without it. May it not turn out that in introducing a doctrinal element into the life of the Church Paul was only perverting a primitive Christianity which was as independent of doctrine as even the modern liberal preacher could desire?

This suggestion is clearly overruled by the historical evidence. The problem certainly cannot be solved in so easy a way. Many attempts have indeed been made to separate the religion of Paul sharply from that of the primitive Jerusalem Church; many attempts have been made to show that Paul introduced an entirely new principle into the Christian movement or even was the founder of a new religion. But all such attempts have resulted in failure. The Pauline Epistles themselves attest a fundamental unity of principle between Paul and the original companions of Jesus, and the whole early history of the Church becomes unintelligible except on the basis of such unity. Certainly with regard to the fundamentally doctrinal character of Christianity Paul was no innovator. The fact appears in the whole character of Paul’s relationship to the Jerusalem Church as it is attested by the Epistles, and it also appears with startling clearness in the precious passage in I Cor. xv. 3-7, where Paul summarizes the tradition which he had received from the