Baur does not enter into the details of the Pauline doctrine of justification. Detail is in fact somewhat neglected in his treatment. Strictly speaking, he only includes that which can be in some way or other expressed in Hegelian thought-forms, and that in which Paulinism may be exhibited as representing absolute religion. Everything else is thrown into the background, and receives only a partial appreciation—or depreciation—in a separate chapter entitled “A special discussion of some subsidiary dogmatic questions.” The characteristic stamp of the Pauline doctrine is largely obliterated. In particular, Paul’s views about the “last things” and the angels are not allowed to become disturbingly prominent. Baur does not, indeed, hesitate practically to eliminate [pg 016] them. The angelology he dismisses with the following remark: “Of the angels the Apostle says little in the letters which we have here to take into consideration, and that little not dogmatically, but only metaphorically and in current popular phraseology.” The Tübingen scholar, in fact, uses the language of Paul in order to set forth an imposing philosophy of religion instinct with Hegelian influence. He gives no authentic account of the Apostle’s thought. Nevertheless this book breathes the spirit of Paul the prophet of freedom more fully than almost any other which has been devoted to him. That is what gives it its remarkable attractiveness. A year after the appearance of Baur’s “Paulus”—in 1846—Albert Schwegler published his work on the post-apostolic age._(_19_)_ The founder of the Tübingen School had hitherto only, so to speak, hinted at the phases of development by which the early Church grew up out of the controversy between the two parties. Schwegler undertakes a more detailed description, and in doing so draws the lines so sharply that, along with the greatness of the construction, its faults become obvious. He has no deeper knowledge of Paulinism to impart.