The third difference between the Pauline Christ and the Messiah of the apocalypses concerns the very center of the Pauline conception--there is in the apocalypses no doctrine of the divinity of the Messiah. In Paul, the divinity of Christ is presupposed on every page. The word "divinity" is indeed often being abused; in modern pantheizing liberalism, it means absolutely nothing. But the divinity of Christ in the Pauline Epistles is to be understood in the highest possible sense. The Pauline doctrine of the divinity of Christ is not dependent upon individual passages; it does not depend upon the question whether in Rom. ix. 5 Paul applies the term "God" to Christ. Certainly he does so by any natural interpretation of his words. But what is far more important is that the term "Lord" in the Pauline Epistles, the characteristic Pauline name of Christ, is every whit as much a designation of deity as is the term "God."[125] Everywhere in the Epistles, moreover, the attitude of Paul toward Christ is not merely the attitude of man to man, or scholar to master; it is the attitude of man toward God. [125] See Warfield, "'God our Father and the Lord Jesus Christ,'" in _Princeton Theological Review_, xv, 1917, pp. 1-20. Such an attitude is absent from the apocalyptic representation of the Messiah. For example, the way in which God and Christ are linked together regularly at the beginnings of the Pauline Epistles--God our father and the Lord Jesus Christ[126]--this can find no real parallel in 1 Enoch. The isolated passages (1 Enoch xlix. 10; lxx. 1) where in 1 Enoch the Lord of Spirits and the Son of Man or the Elect One are linked together by the word "and," do not begin to approach the height of the Pauline conception. It is not surprising and not particularly significant that the wicked are designated in one passage as those who have "denied the Lord of Spirits and His anointed" (1 Enoch xlix. 10). Such an expression would be natural even if the Anointed One were, for example, merely an earthly king of David's line. What is characteristic of Paul, on the other hand, is that God the Father and the Lord Jesus Christ are not merely united by the conjunction "and" in isolated passages--that might happen even if they belonged to different spheres of being--but are united regularly and as a matter of course, and are just as regularly separated from all other beings except the Holy Spirit. Moreover, God and Christ, in Paul, have attributed to them the same functions. Grace and peace, for example, come equally from both. Such a representation would be quite incongruous in 1 Enoch. Equally incongruous in 1 Enoch would be the Pauline separation of the Christ from ordinary humanity and from angels. The author of 1 Enoch could hardly have said, "Not from men nor through a man but through the Elect One and the Lord of Spirits," as Paul says, "Not from men nor through a man but through Jesus Christ and God the Father who raised him from the dead" (Gal. i. 1).