It only proves the dilemma of theologians on the whole question that they have recently asserted that Paul, notwithstanding his own protestations (Gal. i.), must have had a personal knowledge of the historical Jesus, as otherwise on the occasion at Damascus he could not have recognised the features and voice of the transfigured Jesus, not being already acquainted with them from some other quarter! With equal justice we might assert that the heathens also, who had visions of their Gods, must previously have known them personally, as otherwise they could not have known that Zeus or Athene or any other definite God had appeared to them. In the Acts we read only of an apparition of light which Paul saw, and of a voice which called to him, "Saul, why persecutest thou me?" Is the supposition referred to necessary to account for the fact that Paul, the persecutor of Jesus, referred the voice and the vision to Jesus? The case is similar with Paul's testimony as to those who, like him, saw the Saviour after his death. [298] It is possible that the people concerned saw something, that they saw a Jesus "risen up" in heavenly transfiguration; but that this was the Jesus of the so-called historical theology, whose existence is hereby established, even its supporters would not in all probability insist upon; for in their view the historical Jesus had in no way risen from the dead: but here also there would only be question of a purely subjective vision of the ecstatically excited disciples. Moreover, the passage of the Epistle to the Corinthians in question (5-11) seems clearly to be one at least very much interpolated, if it is not entirely an after-insertion. Thus, the Risen Jesus is said to have been seen by "more than five hundred Brethren at once." But of this the four Gospels know nothing; and also, according to xv. 5, that "the twelve" had the vision, would lead us to suspect that it was first inserted in the text at a much later date. [299]