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saw a Nazarene community settling within their walls, who seemed to be Judæans, who lived according to Judæan rule, who prayed, sang psalms, and ended their songs of praise with the customary "Amen"; but who yet showed certain signs of forming a new sect. They assembled together at a meal which they called Agape, spoke the blessing over the wine, drank after one another from the same vessel, broke their bread in remembrance of the last hours of Jesus, and gave each other, men and women indiscriminately, the kiss of peace. Then, in convulsive excitement, some arose and prophesied, others spoke in strange tongues, whilst others again effected miraculous cures in the name of Jesus. An unnatural and highly wrought state of enthusiasm prevailed in these Greek-Nazarene circles, which would probably have been deemed ridiculous, and would have evaporated in time; in short, Christianity might have died a noiseless death, if Saul of Tarsus had not appeared, and given it a new direction, a great scope, and thereby imparted to it vital powers and vigor. Without Jesus, Saul would not have made his vast spiritual conquests, but without Saul, Christianity itself would have had no stability.

      Saul (born in Tarsus in Cilicia, at the beginning of the Christian epoch, and belonging to the tribe of Benjamin) had a very remarkable nature. Weak and fragile in body, he was possessed of a tenacity which nothing could daunt. He was excitable and vehement, could not endure any opposition to his opinions, and was one-sided and bitter in his treatment of those who differed from him in the slightest degree. He had a limited knowledge of Judæan writings, and was only familiar with the Scriptures through the Greek translation; enthusiastic and fanciful, he believed in the visions of his imagination and allowed himself to be guided by them. In short, Saul combined a morbid and an iron nature; he seemed created to establish what was new, and to give form and reality to that which seemed impossible and unreal.

      He had persecuted the Greek Nazarenes, hunted them out of their haunts of concealment to give them over to punishment, because they had seceded from Pharisaic Judaism. But that did not suffice. Hearing that some of them were established in Damascus, he followed them thither with all zeal, intending, with implacable persecuting zeal, to exterminate the community. But his disposition towards them suddenly changed. In Damascus many heathens, particularly many of the female population, had gone over to Judaism. The conversion of the royal house of Adiabene had caused much excitement. Saul had probably himself witnessed the great triumph of Judaism, the entry of Queen Helen, the Princes of Adiabene and their retinue into Jerusalem. She probably stayed in Damascus on her journey, and there must have received the thanks of the Judæan inhabitants of that city. These events must have made a deep impression on Saul, and may have given rise to the thought: Had not the time foreseen by the prophets now arrived, when every nation should recognize the God of Israel, bow down and swear allegiance to Him alone?

      If he was occupied with these thoughts he must also have been prepared to wrestle with many doubts to which they gave rise. Would it be possible to convert the heathen world if the Law were to bind them with its trammels, if they were to be forced to observe the Sabbath and the festivals, to keep the dietary laws, to distinguish between the clean and the unclean, and even to submit to circumcision? Should the heathen be required to follow even the severe Pharisaic ordinances? In that case it would be impossible that other nations should enter the Judæan community. But, on the other hand, could not the Law be abrogated for the sake of the heathens, and might they not merely be taught the knowledge of God and a loftier morality? Yet, as the whole law originated from God, by whom it was revealed, and who had expressly commanded that it should be fulfilled, how could it be set aside? A saying of his teachers may then have occurred to Saul, that the Law was only binding until the time of the Messiah, and that as soon as the Redeemer came its importance and significance would cease. If the Messiah had really appeared, then all the difficulties that surrounded the conversion of the heathen would disappear. This train of thought engrossed the mind of Saul. His nervous temperament and imaginative nature easily dispelled all doubts, and he believed firmly and truly that Jesus had made himself manifest to him. Much later he said of the vision which had appeared: "If it were in the flesh I know not, if it were supernatural I know not, God knows; but I was carried up beyond the third heaven." This is not very reliable evidence to an actual fact. Legend has adorned this conversion, which was of such great importance to Christianity, in a fitting manner. It describes Saul traveling to Damascus, and his path illumined by a great light. Beholding this light, he is said to have fallen in terror to the earth, and to have heard a voice, which called to him, "Saul, Saul, why dost thou persecute me?" Blinded by the vision, he reached Damascus; and after an interview with a Christian, who advised him to be baptized, the scales at length fell from his eyes.

      With the certainty that he had actually beheld Jesus, another doubt was banished from Saul's mind, or a different Messianic point of view was revealed to him. Jesus had certainly died—or rather had been crucified—but, as he appeared to Saul, he must have risen from the dead; he must have been the first who had been brought to life again, and had therefore confirmed the fact that there would be a Resurrection, which fact had been a matter of contention between the various schools: and Jesus had also thereby announced the advent of the kingdom of heaven, of which, as the prophet Daniel had predicted, the resurrection of the dead was to be the forerunner. Thus the former Pharisee of Tarsus was firmly convinced of three things—that Jesus had arisen; that he was the true Messiah who had been predicted; and that the kingdom of heaven, the period of the resurrection, was near, and that the then existing generation, or rather the true believers in Jesus, would soon witness its arrival. This belief led to further results. If the Messiah had already appeared, or if Jesus were actually the Christ, then the Law was of itself abrogated, and the heathens could participate in the blessing of Abraham, without observing the Law. This belief acted as an incentive to Saul. He felt himself called upon to convert the depraved world of heathendom, and, through Christ, to lead it back to the Father of all. No time was allowed to elapse between the inception of this idea and its realization. Assuming the name of Paul, he joined the Nazarenes of Damascus, who were not a little astonished that their persecutor had now become their colleague, and was seeking to make fresh converts.

      Paul found many opportunities for converting in Damascus, as a strong feeling in favor of Judaism prevailed there, and the sacrifice incumbent on its followers alone kept many aloof. The newly-converted Apostle could render this step easier, as he relieved them of all duties to the Law by means of a belief in Jesus. He does not, however, seem to have found a warm reception for his faith, resting as it did on sophistry, even amongst his own countrymen. His theory that the whole Law might be set aside was probably not considered as quite acceptable. The people also seem to have felt distrust of their former persecutor. In short, Saul-Paul could not maintain his ground in Damascus, and fled to Arabia (Auranitis), where Judæan communities also existed. When, however, he returned to Damascus for the second time, and his coreligionists had acquired greater confidence in him, he could indulge his love of proselytism. But his brusque, inconsiderate manner, and his assertion that the Law was no longer in force, aroused the Judæan community of Damascus against him. The Judæan ethnarch of the town, who had been appointed or confirmed by Aretas Philodemus, sought to take him prisoner. His companions saved him, by lowering him in a basket from a window in the wall. Thus he escaped from those who rightly considered him as the destroyer of Judaism. He returned to Jerusalem three years after his conversion. He felt that there was a wide difference between himself and the Galilæan Christians, and that he would not be able to make terms with them. Paul was filled with the one thought, that the blessing for all generations, the promise (evangel) made to Abraham that he should be father of many nations, and that the wealth of the heathen should belong to the children of Abraham, was now finally to be realized, and that he (Paul) was called upon to effect this work. He wished to put an end to the difference between the Judæans and the Greeks, between slaves and freemen, and to make all brothers in the covenant of Abraham—as the seed of Abraham—according to the promise given in by-gone years. This was the glad message which he brought to the people; it was a far-reaching thought, of which the Ebionites in Jerusalem and the so-called main Apostles had no understanding.

      After a short stay in Jerusalem, Saul, accompanied by his disciple, the Cyprian Joseph Barnabas, repaired to Cilicia, Paul's native place, and traversed Asia Minor and Macedonia to Achaia. There his endeavors were crowned with marvelous results. He founded in various places Greek-Christian communities, especially in Galatia, in Ephesus, Philippi, and Thessalonica, and in the town of Corinth. This result may

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