How then does the loyal community which is to be the source of grace originate? Royce admits that it can only be by "some miracle of grace,"[207] and the problem becomes acute when we consider the origin of the historical community of the Christian Church. The usual view is that here a miracle of grace has happened in the person of Jesus, the author and finisher of loyalty, but in that case there could be no such "simplification of the problems of Christology,"[208] as Royce desires. Who, then, was the founder of the Christian Community? It was not Paul, for he found a community already in existence. It was not the human Jesus, though He gave the signal, for we cannot say that, speaking of Jesus as an individual man, we know that He explicitly intended to found the Christian Church.[209] It was not the divine Christ, for "the human source of all later Christologies must be found in the early Christian community itself."[210] We must in fact renounce our quest for the origin of the Christian Church, for its foundation depended "upon motives which we cannot fathom by means of any soundings that our historical materials or our knowledge of social psychology permit us to make."[211] Such recourse to a convenient agnosticism, however rhetorically it may be expressed, does not bring us out of the circle, that the church founded itself, and in that case, as a source of grace, saves itself. The modern man, under Royce's guidance, is relieved from the problems of Christology only to find that those of ecclesiology are equally pressing. 207: "The Problem of Christianity," I, p. 185. 208: _Ibid._, I, p. xxiii. 209: _Ibid._, I, p. 418. 210: _Ibid._, I, p. 415. 211: _Ibid._, I, p. 419. The conception of the community is obviously fruitful alike in its ethical and its theological implications, and Royce's discussion of it, so elevated in its tone, will doubtless be for the "strengthening of hearts" as he desires. But inferences foreign to Christian thought are drawn when it is suggested that "Man the community may prove to be God,"[212] and that in "this essentially social universe" the community is "the Absolute."[213] This is the voice of Hegel rather than that of Paul. 212: "The Problem of Christianity," I, p. 409. 213: _Ibid._, II, p. 296.