The Pseudo-Clementine writings were used in the 4th century by members of the Ebionite sect, one characteristic of which was hostility to Paul, whom they refused to recognize as an apostle. Ferdinand Christian Baur (1792–1860), founder of the Tübingen School, drew attention to the anti-Pauline characteristic in the Pseudo-Clementines, and pointed out that in the disputations between Simon and Peter, some of the claims Simon is represented as making (e.g. that of having seen the Lord, though not in his lifetime, yet subsequently in vision) were really the claims of Paul; and urged that Peter's refutation of Simon was in some places intended as a polemic against Paul. The enmity between Peter and Simon is clearly shown. Simon's magical powers are juxtaposed with Peter's powers in order to express Peter's authority over Simon through the power of prayer, and in the the identification of Paul with Simon Magus is effected. Simon is there made to maintain that he has a better knowledge of the mind of Jesus than the disciples, who had seen and conversed with Jesus in person. His reason for this strange assertion is that visions are superior to waking reality, as divine is superior to human. Peter has much to say in reply to this, but the passage which mainly concerns us is as follows: