Further difficulties, moreover, beset Bousset's theory. The term "Lord" as applied to Jesus, and the religious attitude toward Jesus expressed by the term, arose, according to Bousset, in the meetings of such communities as the one at Antioch, and under the influence of pagan conceptions. But of course Bousset's explanation of the origin of Paulinism has not yet been completely set forth. Paulinism is something far more than an ecstatic worship of a cult-god; the personal relation to Christ dominates every department of the apostle's life. Bousset recognizes this fact. The religion of Paul, he admits, is something far more than the religion which was expressed in the meetings of the Antioch Church. But he supposes that the other elements of Paul's religion, far-reaching as they are, had at least their starting-point in the cult. Here is to be found one of the least plausible elements in the whole construction. Bousset has underestimated the individualistic character of Paul's religion. At least he has not succeeded in showing that the Pauline life "in Christ" or "in the Lord" was produced by development from ecstatic experiences in the meetings of the Antioch Church. But if the individualistic religion of Paul was developed from the "cult," how was it developed? How shall the introduction of the new elements be explained? Bousset has attacked this problem with great earnestness. And he tries to show that the religion of Paul as it appears in the Epistles was developed from the cult religion of Antioch by the identification of "the Lord" with "the Spirit," and by the generalizing and ethicizing of the conception of the Spirit's activity.