And so far we have considered the mere for and against. Even if the balance had here inclined in favour of the theory, that would not have proved anything. The ideas in question ought not to be considered as Greek until it had been shown that they actually were so. But this would require it to be shown that exactly corresponding ideas were to be found in the preceding or contemporary Greek literature, and that Paul betrayed some kind of acquaintance with this literature. The possibility that it was a mere case of analogy would have to be systematically excluded, so far as that is possible. But such a method of proof has never been seriously contemplated by the adherents of the theory. In going through their works one is astonished to see how lightly they have treated their task. They have never properly collected the material; it is much if here and there a point is thoroughly considered. The assumption of Greek elements in Paulinism appeared something so self-evident, and indeed, if one desired to arrive at any understanding of him, so necessary, that from the first it came forward with an assurance which secured credit for it everywhere without its needing to produce adequate guarantees. When Lüdemann in the year 1872 worked out clearly the dualism of flesh and spirit, he added, as a thing to be taken for granted, that it was Greek in character. His successors show a similar absence of misgiving. In order to bring the question once for all to an issue, let us gather up and put to the test, along with the poor fragments of attempted proof, every consideration that can be cited in favour of the assumption of Greek elements in Paulinism. The Apostle was born and grew up in Tarsus, the [pg 087] “Athens of Asia Minor” as Ernest Curtius has called it._(_70_)_ In his native city, as Heinrici expresses himself, “rhetoric and Stoic philosophy were to be met with in the market-place.”_(_71_)_ No limits are set to the estimate of what the child of the Diaspora may have absorbed, retained, and laid up in his mind from the intellectual life by which he was surrounded. But just as large a place might be claimed for the contrary argument, which would lay stress upon the exclusiveness of strictly Jewish circles of the Diaspora in regard to the Greek culture by which they were surrounded. Neither argument proves anything. A thousand possibilities on the one side do not produce a certainty any more than on the other. The greater probability, however, is on the side of the assumption of exclusiveness. Although he lived in the middle of Hellenism, it is possible that Paul absorbed no more of it than a Catholic parish priest of the twentieth century does of the critical theology, and knew no more about it than an Evangelical pastor knows of theosophy. The decision lies solely with his works.