On the face of the case, nothing was more natural than that the Jesuist movement should appeal to civilized Gentiles. Judaism itself did so, striving much after proselytes. The question was whether the Jesuist proselytes should be made on a strictly Judaic basis. Now, even if the fall of Jerusalem had not given the impetus to a severance of the cult from the dominating religion, the sacred domicile being gone, it is obvious that an abandonment of such a Jewish bar as circumcision would give the developing cult a great advantage over the other in propaganda among Gentiles. Circumcision must have been a highly repellent detail for Hellenistic Gentiles in general; and a gospel which dispensed with it would have a new chance of making headway. And such a severance certainly took place, though we can put no reliance on the chronology of the Acts. [317] Paul [318] remains a doubtfully dated figure, because the chronology of the whole cult is problematic. But we can broadly distinguish between a "Petrine" and a "Pauline" Christism. In the Acts (ii, 22-40), which clearly embodies earlier lore, prior to that of the gospels, the Jesus Christ preached by Peter is not represented as a saving sacrifice. As little is he a Teacher, though he is a doer of "mighty works and wonders and signs." If we were to apply the biographical method, the presentment might be held to indicate the Talmudic Jesus. Only after his resurrection "God hath made him both Lord and Christ"--that is, Messiah; and the Jewish hearers are invited to "repent" and be "baptized ... in the name of Jesus Christ unto the remission of your sins." Peter's Jesus, like him of the Teaching, is the "Servant" of God, not his Son. And there is no mention of a sacrament, though there is noted a "breaking of bread at home" (42, 46) recalling the "broken" (bread) of the Didachê. The sacrament, then, was apparently a secret rite for the Jewish group.