A third interpreter of Paul, A. Deissmann,6 has not been selected because he represents still another approach to studying Paul, an approach different from those of Baur and Bousset; indeed, Deissmann stands clearly in the tradition of Religionsgeschichte. For him, too, categories like cult and mysticism are fundamental for his understanding of Paul as a homo religiosus, specifically as a Christ-mystic (pp. 79–81 and 113–20). The reason for Deissmann’s selection is that he does not view Paul exclusively