By Ferdinand Christian Baur
In 1845, F. C. Baur released Paul the Apostle of Jesus Christ, during which he awarded his thought of 2 rival missions within the first-century church. So started a debate about the nature of Paul’s courting to the Jerusalem apostles that keeps this present day. With this reprint of the English translation, Baur’s two-volume vintage is once more to be had, now certain jointly in a single booklet.
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It could only be one which would not have a merely transitory importance, but one which, by its very nature, could excite and arrest public atten- CHAP. I . ] tion. THE CHURCH A T JER USA LEM. 29 N o miracle could better fulfil these conditions than the healing of the man lame from his birth, who had never walked before, but who immediately used the power given to him in such a manner, that all eyes were instantly drawn towards the miracle that had been wrought. The narrative itself represents the miracle from this point of view.
One of the fugitives, Philip, remained in Csesarea (viii. 4 0 , xxi. 8), after he had proclaimed the Gospel in Samaria; although, as he 40 LIFE AND WORK OF PAUL. [FART I. is named with Stephen as one of the seven deacons, we should almost have expected that he would have returned to Jerusalem as soon as circumstances permitted. W e must therefore sup pose that this first persecution of the Christians brought on important results to the Church in Jerusalem. The two elements composing it, the Hellenistic and Hebraistic, closely allied, but allied apparently through a certain difference, now became out wardly separated from each other.
N e x t in one special instance they broke out into open oppo sition against him, vii. 27. For these reasons Moses was obliged to flee from his brethren in Egypt. Notwithstanding this, God, through him, afterwards carried out the appointed work of leading the people out of Egypt, by sending Moses, who had been rejected by his brethren, as their leader and deliverer to Egypt, from whence he led them out with signs and wonders. But against this Moses, from whom the people received the promise of a prophet like unto himself—this Moses who, in the solemn assembly at Sinai, was the mediator between the people and God (or the angel who spoke with him in the place of God), and who received there the law as " lively oracles,''—against this man the people committed an act of dis obedience by which they turned again to Egypt in an idolatrous sense, and even forced Aaron to make for them a golden calf, as a symbol of the ancient, honoured gods of E g y p t ; and not content even with this one worship, they fell into all kinds of idolatry.