EDUCATION: JEWISH INFLUENCE 65 case certain that he was brought up in the strict spirit of the Jewish faith, and in the form of theo- logical tradition which was represented by the Palestinian teachers of his time. That this religion and theology was not identical with that of the prophets and Psalms is so manifest a fact that no serious religious historian can ignore it. It is impos- sible really to understand the Apostle Paul without knowing the presuppositions of his Jewish faith as determined by the theology of the Pharisaic school. The best source for this is Weber’s book, Die Alt- Synagogale Palistinensische Theologie, which has not been superseded even by Dalman’s more recent Worte Jesu. Besides these we may refer to Schiirer’s well-known work Neutestamentliche Zeitgeschichte, and to Holtzmann’s Neutestamentliche Theologie (i. 42-85). I must limit myself here to the following sketch.’ The doctrine of God as it developed in post-exilic Judaism and became fixed in the Pharisaic theology, differs in two directions from that of the Old Testa- ment prophets. It is, on the one side, more spiritual ; anthropomorphisms are eliminated, the transcend- ence above the world is more strictly carried through ; but, on the other side, the religious relationship is conceived in a narrower and more external fashion. God’s will is completely set forth in the book of the 1 Eng. trans. A History of the Jewish People in the Time of Jesus Christ. 2 Of the development of the religion of Israel down to the time when Pharisaism arose, I have given a comprehensive survey in my Religionsphilosophie auf geschichtlicher Grundlage, third edition, pp. 46-96. [The corresponding section in the English translation, The Philosophy of Religion on the Basis of its History—made from the second edition—is vol. iii. pp. 127-176.] i