.

3. What are the three ways of answering the question:
"Who and what is this Jesus Christ?" Why must people make up their
minds about him?

4. Does the writer make Jesus too human? Or has the reading of this
book made you feel his divinity more strongly just because he was so
perfectly human?

FOOTNOTES

[1] The Conflict of Religions in the Early Roman Empire, p. 157.

[2] "We are nothing; Christ alone is all."

[3] Canon Streeter in Foundations

[4] Cf. the foreigner's touch at Athens (Acts 17:21).

[5] because, later on, the Sabbath and Jewish ceremony were not among
the most living issues, after the Church had come to be chiefly
Gentile.

[6] On this point see R. W. Dale, "The Living Christ and the Four
Gospels"; and W. Sanday, "The Gospels in the Second Century."

[7] The reader will see that I am referring to Bishop Lightfoot's
article on "The Brethren of the Lord" in his commentary on
"Galatians", but not accepting his conclusions.

[8] That this is not quite fanciful is shown by the emphasis laid by
more or less contemporary writers on the increased facilities for
travel which the Roman Empire gave, and the use made of them.

[9] Wordsworth, Prelude, i. 586.

[10] Cf., F. G. Peabody, "Jesus Christ and Christian Character", pp.
57-60.

[11] H. S. Coffin, Creed of Jesus. pp. 240-242.

[12] "Prelude" xiii. 26 ff.

[13] See further, on this, in Chapter VII., p.168

[14] E.g., in his essay on "Mirabeau": "The real quantity of our
insight ... depends on our patience, our fairness, lovingness"; and
in "Biography": "A loving heart is the beginning of all knowledge."

[15] Cf. Deissmann, Light from the Ancient East, p. 154. I have
omitted one or two less relevant clauses--e.g. greetings to friends.

[16] Horace, "Epistles", i. 16, 48.

[17] Homer, "Odyssey", xvii. 322.

[18] It is only about four times that personal immortality comes with
any clearness in the Old Testament: Psalms 72 and 139; Isaiah 26;
and Job 16:26.

[19] Cf. A. E. J. Rawlinson, Dogma, Fact and Experience, p. 16. "All
the virtues in the Aristotelian canon are self-contained states of
the virtuous man himself .... In the last resort they are entirely
self-centred adornments or accomplishments of the good man; and it
is significant of this self-centredness of the entire conception
that the qualities of display (megaloprepeia) and highmindedness, or
proper pride (megalopsychia), are insisted on as integral elements
of t