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 be disturbed in the illusion from which they were conscious of receiving an elevating influence."

But though prepared to admit that he had added to the edifice of Hegel's religious philosophy an annexe of historical criticism, of which the master would hardly have approved, Strauss is convinced that he is the only logical representative of Hegel's essential view. "The ques- tion which can be decided from the standpoint of the philosophy of religion is not whether what is narrated in the Gospels actually happened or not, but whether in view of the truth of certain conceptions it must necessarily have happened. And in regard to this, what I assert is that from the general system of the Hegelian philosophy it by no means necessarily follows that such an event must have happened, but that from the standpoint of the system the truth of that history from which actually the conception arose is reduced to a matter of indifference; it may have happened, but it may just as well not have happened, and the task of deciding on this point may be calmly handed over to historical criticism."

Strauss reminds us that, even according to Hegel, the belief in Jesus as God-made-man is not immediately given with His appearing in the world of sense, but only arose after His death and the removal of His sensible presence. The master himself had acknowledged the existence of mythical elements in the Life of Jesus; in regard to miracle he had expressed the opinion that the true miracle was "Spirit." The conception of the resurrection and ascension as outward facts of sense was not recognised by him as true.

Hegel's authority may, no doubt, fairly be appealed to by those who believe, not only in an incarnation of God in a general sense, "but also that this manifestation of God in flesh has taken place in this man (Jesus) at this definite time and place." . . . "In making the asser- tion," concludes Strauss, "that the truth of the Gospel narrative cannot be proved, whether in whole or in part, from philosophical considerations, but that the task of inquiring into its truth must be left to historical criticism, I should like to associate myself with the 'left wing' of the Hegelian school, were it not that the Hegelians prefer to exclude me altogether from their borders, and to throw me into the arms of other systems of thought�only, it must be admitted, to have me tossed back to them like a ball."

In regard to the third problem which Strauss had offered for discussion, the relation of the Synoptists to John, there was practically no response. The only one of his critics who understood what was at stake was Hengstenberg. He alone perceived the significance of the fact that critical theology, having admitted mythical elements first in the Old Testament, and then in the beginning and