of the religion of Paul, and you have solved the problem of the origin of Christianity.
That problem may thus be approached through the gateway of the testimony of Paul. But that is not the only way to approach it. Another way is offered by the Gospel picture of the person of Jesus. Quite independent of questions of date and authorship and literary relationships of the documents, the total picture which the Gospels present bears unmistakable marks of being the picture of a real historical person. Internal evidence here reaches the point of certainty. If the Jesus who in the Gospels is represented as rebuking the Pharisees and as speaking the parables is not a real historical person living at a definite point in the world's history, then there is no way of distinguishing history from fiction. Even the evidence for the genuineness of the Pauline Epistles is no stronger than this. But if the Jesus of the Gospels is a real person, certain puzzling questions arise. The Jesus of the Gospels is a supernatural person; He is represented as possessing sovereign power over the forces of nature. What shall be done with this supernatural element in the picture? It is certainly very difficult to separate it from the rest. Moreover the Jesus of the Gospels is represented as advancing some lofty claims. He regarded Himself as being destined to come with the clouds of heaven and be the instrument in judging the world. What shall be done with this element in His consciousness? How does it agree with the indelible impression of calmness and sanity which has always been made by His character? These questions again lead into the heart of the problem. Yet they cannot be ignored. They are presented inevitably by what every serious historian admits.
The fundamental evidence with regard to the origin of Christianity is therefore twofold. Two facts need to be explained the Jesus of the Gospels and the religion of Paul. The problem of early Christianity may be approached in either of these two ways. It should finally be approached in both ways. And if it is approached in both ways the investigator will discover, to his amazement, that the two ways lead to the same result. But the present discussion is more limited in scope. It seeks to deal merely with one of the two ways of approach to the problem of Christianity. What was the origin of the religion of Paul?
