The strongest argument for a doctrinal Christianity is not the indirect one to be found in the lessening significance of a merely human-historical Jesus, and the tendency of His figure to become dim upon the field of history, and of His voice to die away as an echo over the Judean hills. It is rather to be found in the positive evidence of the Christian documents, in the testimony of Christian experience, and in the broader effects of a doctrinal Christianity in the course of the centuries. The statements of Harnack in his later essays show the inadequacy of a gospel which does not include in its content the Person of the Redeemer. "Only God is the Redeemer--and yet Christendom calls Jesus of Nazareth its Redeemer. How is this contradiction to be solved?"[47] It is a fact that He is the inner possession of His own. "But that which lies behind this fact, which is expressed in the confession 'Christ liveth in me,' the persuasion of the eternal life of Christ, of His power and glory, that is a secret of the faith which mocks all explanation."[48] When there is such a contradiction between experience and theory, it will be natural to question the adequacy of a theory which finds no interpretation for the deepest experiences of religion. Harnack, indeed, goes far towards admitting the harmony between the gospel of Jesus and that of Paul when he says: "The 'first' gospel contains the truth, the 'second' [Paul's gospel of redemption] the way, and both together the life."[49] 47: "Aus Wissenschaft und Leben," II, p. 87. 48: _Ibid._, p. 91. 49: _Ibid._, p. 224.