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 primarily faith in God like Jesus’ faith; it was faith in Jesus; Paul committed to Jesus without reserve the eternal destinies of his soul. That is what we mean when we say that Paul stood in a truly religious relation to Jesus.

But Paul was not the first to stand in this religious relation to Jesus. Evidently, at this decisive point, he was only continuing an attitude toward Jesus which had already been assumed by those who had been Christians before him. Paul was not indeed led to assume that attitude by the persuasions of the earlier disciples; he was converted by the Lord Himself on the road to Damascus. But the faith so induced was in essentials like the faith which had already prevailed among the earlier disciples. Indeed, an account of the redeeming work of Christ is designated by Paul as something that he had “received”; and that account had evidently been accompanied already in the primitive Church by trust in the Redeemer. Paul was not the first who had faith in Jesus, as distinguished from faith in God like the faith which Jesus had; Paul was not the first to make Jesus the object of faith.

So much will no doubt be admitted by all. But who were the predecessors of Paul in making Jesus the object of faith? The obvious answer has always been that they were the primitive disciples in Jerusalem, and that answer really stands abundantly firm. A strange attempt has indeed been made in recent years, by Bousset and Heitmüller, to cast doubt upon it. What Paul “received,” it has been suggested, was received, not from the primitive Jerusalem Church, but from such Christian communities as the one at Antioch. But this attempt at interposing an extra link between the Jerusalem Church and Paul has resulted in failure. The Epistles really provide abundant information as to Paul’s relations to Jerusalem. Paul was deeply interested in the Jerusalem Church; in