But it is necessary now to examine a little more closely the belief of the primitive Jerusalem Church. That belief, Bousset maintains, did not involve any conception of Jesus as "Lord." The title "Lord," he says, was not applied to Jesus on Palestinian ground, and Jesus was not regarded by the early Jerusalem Church as the object of faith. The piety of the primitive Church was thus exclusively eschatological; Jesus was expected to return in glory from heaven, but meanwhile He was regarded as separated from His disciples. He was the heavenly "Son of Man," to come with the clouds of heaven, not the "Lord" now present in the Church. These momentous assertions, which lie at the very basis of Bousset's hypothesis, are summed up in the elimination from Jerusalem Christianity of the title "Lord" as applied to Jesus. This elimination of the title "Lord" of course involves a rejection of the testimony of Acts. The Book of Acts contains the only extant narrative of the early progress of Jerusalem Christianity. And so far as the designations of Christ are concerned, the early chapters of the book have usually been thought to produce an impression of special antiquity and authenticity. These chapters apply the title "Lord" to Jesus; the words in Acts ii. 36, "God has made him both Lord and Christ," have often been regarded as especially significant. But to Bousset, in view of his opinion about the Book of Acts as a whole, the elimination of this testimony causes no difficulty. But how does Bousset know that the primitive Jerusalem Church did not apply the term "Lord" to Jesus? The principal argument is derived from an examination of the Synoptic Gospels. The title "Lord," as applied to Jesus, Bousset believes, appears only "on the margin" (as it were) of the Gospel tradition; it does not appear as one of the primitive elements in the tradition. But since it does not appear firmly fixed in the Gospel tradition, it could not have formed a part of Christian belief in the community where the Gospel tradition was formed. The community where the Gospel tradition was formed was the Jerusalem Church. Therefore the title Lord as applied to Jesus did not form part of the belief of the Jerusalem Church. Such, in bare outline, is the argument of Bousset. An examination of that argument in detail would far transcend the limits of the present discussion.[223] But certain obvious remarks can be made. [223] See Vos, "The Kyrios Christos Controversy," in _The Princeton Theological Review_, xv, 1917, pp. 21-89. See also the review of Bousset's "Kyrios Christos" by the same author, _ibid._, xii, 1914, pp. 636-645.