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 of Jesus, but the founder of a new religion. The liberal theologians have tried to avoid the issue. They have pointed out exaggerations; they have traced the influence of Jesus upon Paul in detail; they have distinguished religion from theology, and abandoning the theology of Paul they have sought to derive his religion from Jesus of Nazareth. It is all very learned and very eloquent. But it is also entirely futile. Despite the numerous monographs on "Jesus and Paul," Wrede was entirely correct. He was correct, that is, not in his conclusions, but in his statement of the question. He was correct in his central contention Paul was no true disciple of the "liberal Jesus." If Jesus was what the liberal theologians represent Him as being—a teacher of righteousness, a religious genius, a guide on the way to God—then not Jesus but Paul was the true founder of historic Christianity. For historic Christianity, like the religion of Paul, is a religion of redemption.

Certainly the separation of religion from theology in Paul must be abandoned. Was it a mere theory when Paul said of Jesus Christ, "He loved me and gave Himself for me"? Was it merely theological speculation when he said, "One died for all, therefore all died; and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again"? Was it mere theology when he said, "Far be it from me to glory save in the cross of our Lord Jesus Christ"? Was this mere theological speculation? Surely not. Surely it was religion—warm, living religion. If this was not true religion, then where can religion ever be found? But the passages just quoted are not passages which deal with the details of Jesus' life; they are not passages which deal with general principles of love and grace, and fatherliness and brotherliness. On the contrary, they deal with just the thing most distasteful to the modern liberal Church; they deal with the atoning death of the Lord Jesus Christ, by which He took our sins upon Him and bare them in His own body on the tree. The matter is perfectly plain. Religion in Paul does not exist apart from theology, and theology does not exist apart from religion. Christianity, according to Paul, is both a life and a doctrine—but logically the doctrine comes first. The life is the expression of the doctrine and not vice versa. Theology, as it appears in Paul, is not a