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Rh but was very exceptional in the ancient world. Where, as in the market-place at Athens, Paul had to begin at the very beginning, without presupposing this previous instruction on the part of his hearers, his task was rendered far more difficult.

Undoubtedly, in the case of many of his converts he did have to begin in that way; the First Epistle to the Thessalonians, for example, presupposes, perhaps, converts who turned directly from idols to serve the living and true God. But even in such cases the God-fearers formed a nucleus; their manifold social relationships provided points of contact with the rest of the Gentile population. The debt which the Christian Church owes to the Jewish synagogue is simply measureless.

This acknowledgment, however, does not mean that the Pauline mission was only a continuation of the pre-Christian missionary activity of the Jews. On the contrary, the very earnestness of the effort made by the Jews to convert their Gentile neighbors serves to demonstrate all the more clearly the hopelessness of their task. One thing that was fundamental in the religion of the Jews was its exclusiveness. The people of Israel, according to the Old Testament, was the chosen people of God; the notion of a covenant between God and His chosen people was absolutely central in all ages of the Jewish Church. The Old Testament did indeed clearly provide a method by which strangers could be received into the covenant; they could be received whenever, by becoming circumcised and undertaking the observance of the Mosaic Law, they should relinquish their own nationality and become part of the nation of Israel. But this method seemed hopelessly burdensome. Even before the time of Paul it had become evident that the Gentile world as a whole would never submit to such terms. The terms were therefore sometimes relaxed. Covenant privileges were offered by individual Jewish teachers to individual Gentiles without requiring what was most offensive, like circumcision; merit was sought by some of the Gentiles by observance of only certain parts of the Law, such as the requirements about the Sabbath or the provisions about food. Apparently widespread also was the attitude of those persons who seem to have accepted what may be called the spiritual, as distinguished from the ceremonial, aspects of Judaism. But all such compromises were affected by a deadly weakness. The strict requirements of the Law were set forth plainly in the