In the explanation of the facts which they agree in observing they diverge widely. Lüdemann claims the Pauline doctrine of redemption as Hellenistic; Kabisch endeavours to understand it on the basis of Late Judaism. Theological science cast out the innovator and held to the conviction that the Apostle’s system of thought was Greek. It was acknowledged that he had made the eschatology of the Apostle intelligible; but in the attempt to pass from the eschatology to the centre of the Apostle’s system of doctrine, contemporary scholarship saw only an extreme onesidedness for which there was no justification in the documents, which deserved neither examination nor refutation, but simply rejection. On what lines had theology developed and defended the theory of Greek elements in Paulinism? In the first place, it is to be remarked that in regard to the extent and importance of the influence which is supposed to have been exercised, various groupings are to be observed among the different writers. Pfleiderer, Holsten, Heinrici,_(_54_)_ Havet, and others see in Paulinism the actual first step in the Hellenisation of Christianity. They assume, as Baur also had taken for granted before them, that the ethical series of ideas, the series dominated by the antithesis of flesh and spirit, is derived from Greek influences. Schmiedel,_(_55_)_ in his commentaries, and Harnack_(_56_)_ express [pg 064] themselves with more reserve. According to the latter, Hellenism, no doubt, “had its share” in Paul. The Apostle of the Gentiles “prepared the way for the projection of the Gospel upon the Graeco-Roman world of thought,” but he never gave to Greek ideas “any influence upon his doctrine of salvation.” Lipsius,_(_57_)_ Bernhard Weiss, and Weizsäcker do not take much account of borrowings from Greek sources, but are concerned to explain Paul from and by himself so far as possible. It is not so easy as might be supposed to determine the attitude of the various authors towards the problem of the Hellenic influence in Paul. This is partly due to want of accuracy in the terminology. “Hellenistic” is used to mean both Jewish-Hellenistic and Greek in the strict sense. The authors frequently express themselves in such a way that it is not obvious whether they mean the one, or the other, or both together. Attempts to establish an accurate terminology, to confine “Hellenistic” to the meaning “Jewish-Hellenistic,” and to use Hellenic for Greek in the full sense, have not succeeded.