Even Baur had to learn how little Greek theology attached itself to Paul,_(_66_)_ although he wished to derive it from a compromise between the Pauline and the Petrine Gospel. So long as he is carrying out his theory on the lines of the history of the Church and its literature, the mistake does not become so apparent, because the universalism and freedom from the law which gradually establish themselves are set down as Graeco-Pauline. In treating the history of dogma, however, where he is dealing exclusively with the development of the Greek conception of the Person of Christ and of the redemption effected through Him, he can, as a matter of fact, make nothing of Paul. He hardly mentions him. What Baur was unwilling to acknowledge to himself, Harnack has irrefutably proved._(_67_)_ According to his [pg 082] showing there is no bridge leading from the Pauline Gospel to the doctrine of the Early Greek Church. The “history of dogma,” strange as it may appear, only begins after Paul. The forces which are there at work have not been set in motion by him. The same result is arrived at by Edwin Hatch in his work on Hellenism and Christianity._(_68_)_ A trained philological scholar possessing great knowledge of and insight into the late Greek and early Christian literatures, he endeavours to describe in detail the process by which Christianity became Hellenised. In doing so he does not find it necessary to deal with Paul. For the points of contact which he finds to exist between the two worlds no examples are to be discovered in the letters of the Apostle of the Gentiles. Hatch’s observations lead him to make the process of Hellenisation only begin with the second century. The history of dogma cannot, therefore, accept the suggestion that Paul recast the Gospel in the moulds of Greek thought. The process began later, and of its own motion. It did not derive its impulse from a single great personality, but began gradually and on all sides. It was the Greek popular mind as represented by the members of the Gentile churches which Hellenised the Gospel for itself. Men like Ignatius and Justin bring this work to a provisional completeness by combining the current ideas into a primitive but in its own fashion impressively clear and living system, and creating a connexion between Christology, the conception of redemption and the doctrine of the sacraments; the [pg 083] Fourth Evangelist carries this system of doctrine back into the preaching of the historic Jesus. These men received no kind of impulse from Paul. Of the work which he did they make no use. They know it, but it seems as if it were impossible for them to use it. The recognition of the true state of the case begins when one gets rid of the seemingly so natural but in reality unjustified assumption that the universalism_(_69_)_ and freedom from the law for which Paul fought his battles, imply a Hellenisation of Christianity and form the Greek element in his doctrine.