Thus Paul appealed to the imagination of many heathens in his apostolic wanderings from Jerusalem to Illyria. At first he aroused only people of the lower classes, slaves, and especially women, by his glad tidings. To the cultivated Greeks the Christianity which Paul preached, based on the so-called resurrection of Jesus, appeared as a ridiculous absurdity. The Judæans were naturally displeased with him. Paul's chief topics, on which he dilated to the heathens whom he wished to convert, were the Judæan nation, Judæan writings, and the Judæan Law; without these his preaching about a Messiah or salvation had no foundation. The Greeks must have been told about Israel and Jerusalem, or his words would have fallen on deaf ears. He, therefore, could only resort to those towns where Judæan communities dwelt, from whom the heathen nations had received some faint notion of the history and doctrines of Judaism. Paul's efforts were directly aimed at destroying the bonds which connected the teachings of Christ with those of Judaism. He therefore inveighed against the Law, as it proved a hindrance to the reception of heathen proselytes. He asserted that it was detrimental to the pursuit of a higher spiritual life and to following the way of truth. Paul not only disapproved of the so-called ceremonial laws of Judaism, but also of those relating to morality. He affirmed that without laws men would not have given way to their evil desires. "Thou shalt not covet" had first aroused covetousness; thus through the Law the knowledge of sin had arisen. Man is sensual and inclined to sin, for flesh is weak and inclined to resist the Law. Paul set up a new teaching. He maintained that man had only become sensual, weak and sinful because the first man had sinned. Adam's fall had given birth to an inextinguishable hereditary sin, and by this means death had come upon humanity. The Law was not able to overcome this hereditary sin. In order to destroy sin and death, God had made a special dispensation. He had given up the Messiah, His son, to death, and again re-animated him, and he had become the second Adam, who was to obliterate hereditary sin, to conquer death, and establish everlasting life. Thus the Redeemer, instead of bringing about the redemption of nations from the yoke imposed on them, had redeemed them from sin.