The assumption of Greek ideas here is rendered improbable by the fact that Paul’s ethic as a whole is not to be explained as Hellenic. Neither Gass nor Ziegler in their works on the history of Christian ethics have ventured any attempt in this direction._(_79_)_ In general the Pauline ethic has been little treated by the students of Paulinism of the post-Baur period. The only monograph dedicated to the subject took a form that was purely biblico-theological and without interest._(_80_)_ It is interesting to note that Kabisch, when he planned to work up the ethical material, found it necessary first to deal with the eschatology. That does not suggest the presence of Hellenic influences. It has also been maintained with a certain confidence that the pessimism of the Apostle is Greek, because it recalls the view of the world which we find in the writings of Seneca and Epictetus. Seneca was his contemporary. That the Apostle knew the works of this writer is not held by any one to be proved._(_81_)_ Epictetus worked at the end of the first century, [pg 096] was himself acquainted with Christianity, and was doubtless influenced by it, even if unconsciously._(_82_)_ All that could come into question, even as a possibility, is that the Apostle might have adopted the same generally current ideas of his period which are expressed by these two writers. The expressions which are quoted as parallel have only an external resemblance. They are not really analogous. The roots from which the pessimism springs are entirely different in the two cases. In the philosophers it is purely a result of reflection on the conditions of the present life. Existence appears to Seneca a burden which one may at any time cast off—by suicide. For Paul the present world is evil because it is sinful, lies under the dominion of the angel powers, and is subject to corruption. He judges it, not in itself, but with reference to a new and perfect world which is soon to appear. The idea of suicide does not enter into his thoughts, indeed he dreads that he might be released from the present earthly existence before the parousia occurs. Seneca’s religion is resignation, Paul’s is enthusiasm. The two may show verbal similarities, but no affinity of thought exists between them. Further, the anthropology and psychology_(_83_)_ of the Apostle are claimed as Greek. Pfleiderer lays great stress upon this point. He does not, however, offer any proofs.