the brave and pure lives of Jesus' disciples, which had impressed him, against his will, even when he was still a persecutor. But Paul was a child of his time. He was obliged, therefore, to express that which he had received from Jesus in the categories that were ready to hand. Those categories as applied to Jesus constitute the Pauline theology. Thus Paul was really the truest disciple of Jesus in the depths of his inner life, but his theology was the outer and perishable shell for the precious kernel. His theology was the product of his time, and may now be abandoned; his religion was derived from Jesus of Nazareth and is a permanent possession of the human race. Such in bare outline is the liberal view of the origin of Paulinism and of Christianity. It has been set forth in so many brilliant treatises that no one may be singled out as clearly representative. Perhaps Von Harnack's "What is Christianity?"[9], among the popular expositions, may still serve as well as any other. The liberal view of the origin of Christianity seemed at one time likely to dominate the religious life of the modern world; it found expression in countless sermons and books of devotion as well as in scientific treatises. Now, however, there are some indications that it is beginning to fall; it is being attacked by radicalism of various kinds. With some of these attacks it will not now be worth while to deal; it will not be worth while to deal with those forms of radicalism which reject what have been designated as the two starting-points for an investigation of the origin of Christianity--the historicity of Jesus and the genuineness of the major epistles of Paul. These hypotheses are some of them interesting on the negative side, they are interesting for their criticism of the dominant liberal view; but when it comes to their own attempts at reconstruction they have never advanced beyond the purest dilettantism. Attention will now be confined to the work of historians who have really attempted seriously to grapple with the historical problems, and specifically to those who have given attention to the problem of Paul. [9] Harnack, _Das Wesen des Christentums_, 1900. (English Translation, _What is Christianity?_, 1901.)