8. The Epistles represent a polemic development, perhaps on the basis of a few short Paulines. That of James, which has no specific "Christian" colour, represents Judaic resistance, in the Ebionite temper of "voluntary poverty," to the Gentilizing movement. The Paulines carry on doctrinal debate and construction against the Judaistic influence. The synoptic gospels, which in their present forms were developing about the same time, reflect those struggles primarily in anti-Samaritan and pro-Samaritan pronouncements, both ascribed to Jesus. Primarily the gospels are Judaic, and the Gentilizing movement had naturally not employed them. Paul is made in effect to disclaim their aid. In time they are adopted and partly turned to anti-Judaic ends. 9. The chief Gentile achievement in the matter is the development of the primitive sacrament-motive and ritual (fundamentally dramatic) into the mystery-play which is transcribed in the closing chapters of Matthew and Mark. Previous accounts of the foundation of the Sacrament and the death of the Lord are now superseded by a vivid though dramatically brief narrative in which the Jewish people are collectively saddled with the guilt of his death and the Roman government is crudely and impossibly exonerated. The apostles in general are made to play a poor part; one plays an impossible rôle of betrayer; and the legendary Judaizing apostle is made to deny his Master. The whole story is thoroughly unhistorical, from the triumphal Entry to the quasi-regal crucifixion; but it embodied the main ritual features of the traditional human sacrifice, and, there being simply no biographical record to compete with it, it held its ground. The mystery-play in its complete form was inferribly developed and played in a Gentile city; and its transcription probably coincided with its cessation as a drama. But the Sacrament was long a quasi-secret rite. 10. The picture drawn in the Acts, in which Peter and Paul alike "turn to the Gentiles"--Peter taking the initiative--is the work of a late and discreet redactor, bent on reconciling Jewish and Gentile factors. It is a highly factitious account of early Christism; but it preserves traces of the early state of things, in which no Jesuine teaching was pretended to be current, and the cult is seen to exist in a scattered form independently of the central propaganda. It evidently had a footing in Samaria. The synoptics themselves reveal the absence of baptism from the early procedure of the cult. Only in the latest of the four canonical gospels is it pretended that either Jesus or his disciples had baptized.