But exactly the same answer was given by Paul himself. Paul regarded himself as a servant of Christ, and based his whole life upon what Christ had done and what Christ was continuing to do. "It is no longer I that live," he says, "but Christ liveth in me." Unquestionably this Christ, upon whom Paul based his life, was identified by Paul with Jesus of Nazareth, a person who had lived in Palestine a few years before. A mighty change in the mode of existence of Jesus had indeed, Paul believed, been wrought by the resurrection; a life of humiliation had given place to a life of glory. But it was the same person who lived throughout. There is in the Pauline Epistles not a trace of any distinction between "Jesus" and "Christ," as though the former were the name of the historic personage who lived in Galilee and the latter the name of the risen Lord. On the contrary, the name Jesus is applied freely to the risen Lord, and the name Lord--the loftiest of all titles--is applied to the Jesus who suffered and died. It was "the Lord of glory," according to Paul, who was crucified (1 Cor. ii. 8). The same phenomenon appears everywhere in the Epistles: the Lord of glory lived the life of a servant on earth; and Jesus, the man who had recently lived in Palestine, was to be worshiped by all in heaven and on earth (Phil. ii. 10, 11). There is, therefore, in the Pauline Epistles not the slightest trace of any gnosticizing separation between Jesus the historic person, and Christ the divine Lord. There is, moreover, as W. Morgan rightly observes,[68] not the slightest trace of any "adoptionist Christology," by which a man Jesus could be conceived of either as growing up gradually into divinity or as received into divinity by a catastrophic event like the resurrection. On the contrary, Paul says expressly that the Jesus who lived in Palestine existed, before His appearance upon earth, in the form of God; and the entrance of that person upon human life is represented as a voluntary act of love. His higher nature, therefore, existed from the beginning; indeed He was, according to Paul, the instrument in the creation of the world. [68] W. Morgan, _The Religion and Theology of Paul_, 1917. Finally, there is no trace in Paul of any doctrine of "kenosis," by which the higher nature of Christ might have been regarded as so relinquished while He was on earth that the words and deeds of the historic person would become matter of indifference. Such a representation is refuted not only by what has just been said about the application of the term "Lord" to the historic Jesus, but also by the references of Paul to actual words and deeds of Jesus. These references are few; their scantiness may require explanation. But they are sufficient to show that Paul regarded the words of the historic Jesus as possessing absolute authority and His example as normative for the Christian life.