(3) Paul's Christology was accepted by his Jewish-Christian opponents at Jerusalem, and never questioned by them. Paul we know to have been bitterly assailed by a Pharisaic party in the Jerusalem church. They dogged his steps wherever he went; they impugned his orthodoxy from the Mosaic standpoint; they called in question his apostleship and his sincerity. But it is significant that they never assailed as an innovation the Christological views in which he is supposed to differ from them. "Certain from James" (Gal. ii. 12), in the bitter polemic over circumcision, never accused Paul, as they would have done if his views were different in this respect, of a declension from Jewish monotheism. Paul doubtless used the name current in Jerusalem when he spoke, in a context in which he puts Christ above men and above angels and on an equality with God as a source of grace, of "James, the Lord's brother" (Gal. i. 3, 12, 19). He used the same titles as did those at Jerusalem, and a difference in Christological dogma can only be made out by saying that the names are used in different senses.[9] This is to admit that the difference discovered by modern critical acumen was so small as not to be recognized by either party at the time. In Paul's controversial encounter with Peter, in a context full of the characteristic Pauline ideas of Justification, of the Cross, of the indwelling Christ, and of Jesus as the Son of God, Paul appealed to the essential unity of their Christian faith and experience (Gal. ii. 11-21). 9: So Wernle: "Die Anfänge unserer Religion," 2d ed., 1904, p. 177. He says that Paul makes of Jesus "an almost new creation," yet uses the same titles as the other apostles. (4) Paul asserts the identity of his gospel with that of the primitive apostles as well known to his readers. He preached the faith of which he once made havoc (Gal. i. 23). His gospel of a crucified and risen Christ, he declares, was "received," not invented (I Cor. xv. 3), was in accordance with Jewish Scriptures, and the inference is unavoidable that it was held and taught in common by Peter and James, the Jerusalem leaders. Both Peter and Paul taught Jesus and the Resurrection (Acts ii. 31; xiii. 34; xvii. 31); and as Harnack says, there is no reason to doubt the representations of the first chapter of the Acts as to early apostolic belief.[10] 10: "Aus Wissenschaft und Leben," II, p. 217. He adds that "herewith is the problem (of a 'second gospel' in the New Testament) pushed back in time from Paul to the earliest disciples of Jesus."