Thus the testimony of Paul is plain. He regarded Christ as Lord and Master, and he identified that Christ fully with the Jesus who had lived but a few years before. This testimony must be faced and invalidated by those who would find the origin of Paul's religion elsewhere than in Jesus of Nazareth. Such is the testimony of Paul. But what was the testimony of his contemporaries? In the environment of Paul were to be found some men who had been intimate friends of Jesus; presumably they were acquainted with Jesus' character and teaching. What was their attitude toward Paul? Did they regard him as an innovator with respect to Jesus, or did they admit him to the company of Jesus' true disciples? Since they knew both Jesus and Paul, their testimony as to the relationship between the two is obviously worth having. At this point appears the importance of Baur's work. It is the merit of Baur that however faulty his solution he placed at least in the forefront of interest the problem of the relationship between Paul and the intimate friends of Jesus. That relationship, Baur believed, was fundamentally a relationship of conflict; Paul and Peter, according to Baur, established at best only a _modus vivendi_, an agreement to disagree; really they were separated by a deep-seated difference of principle. But at this point a further problem arises. If Paul and Peter were really in disharmony, how did they ever come to be regarded as in harmony? If there was a deep-seated difference of principle between Paul and Peter, how did it come about that the Catholic Church was founded not upon Paul taken alone, or upon Peter taken alone, but upon Paul and Peter taken together?