Editing Ferdinand Christian Baur (section)

==Early Christian conflicts==
{{rquote|right|We are rich in our Christian faith, we become poor if we enter into a compromise with anti-Trinitarianism in any form. F. C. Baur, the father of the Tubingen School, who cannot be accused of being a friend of traditional orthodoxy, was correct in his statement that Christianity would have lost its character as the universal religion of mankind if Arianism had been triumphant at Nicea.|[[s:Modern Anti-Trinitarianism and Islam|Modern Anti-Trinitarianism and Islam]], 1912}}
Baur was prepared to apply his theory to the whole of the [[New Testament]]; in the words of [[H. S. Nash]], "he carried a sweeping hypothesis into the examination of the New Testament." He considers those writings alone genuine in which the conflict between Jewish-Christians and Gentile-Christians is clearly marked. In his ''Kritische Untersuchungen über die kanonischen Evangelien, ihr Verhältniss zu einander, ihren Charakter und Ursprung'' (1847) he turns his attention to the Gospels, and here again finds that the authors were conscious of the conflict of parties; the Gospels reveal a mediating or conciliatory tendency (''[[Tendenz]]'') on the part of the writers or redactors. The Gospels, in fact, are adaptations or redactions of an older Gospel, such as the [[Gospel of the Hebrews]], [[Gospel of Peter|of Peter]], [[Greek Gospel of the Egyptians|of the Egyptians]], or [[Gospel of the Ebionites|of the Ebionites]]. The Petrine [[Matthew the Evangelist|Matthew]] bears the closest relationship to this original Gospel (''Urevangelium''); the Pauline [[Luke the Evangelist|Luke]] is later and arose independently; Mark represents a still later development according to Baur; the account in John is idealistic: it "does not possess historical truth, and cannot and does not really lay claim to it."{{sfn|Canney|1911|pp=540–541}}

Baur's theory starts with the supposition that Christianity was gradually developed out of [[Judaism]], see also [[List of events in early Christianity]]. Before it could become a universal religion, it had to struggle with Jewish limitations and to overcome them. The early Christians were Jewish-Christians, to whom Jesus was the [[Messiah]]. Paul, on the other hand, represented a [[Supersessionism|breach with Judaism, the Temple, and the Law]]. Thus there was some antagonism between the Jewish apostles [[Saint Peter|Peter]], [[Saint James the Just|James]] and [[John the Apostle|John]], and Paul the "Apostle to the Gentiles", and this struggle continued down to the middle of the 2nd century. In short, the conflict between Petrinism and Paulinism is, as [[Karl Schwarz]] puts it, the key to the literature of the 1st and 2nd centuries.{{sfn|Canney|1911|p=541}}