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 Christian community, it was as the Son of God who had overcome and reconciled the great antithesis. He was that in which alone the religious consciousness found rest and peace, apart from which there was nothing firm, trustworthy, and enduring."

"It was only now that the vague, ill-defined, prophetic representations were focused into a point; were not only fulfilled, but were also united together by a common bond which strengthened and gave greater value to each of them. With His appearance and the rise of belief in Him, a clear conception, a definite mental picture of the Messiah became possible; and thus it was that a Christology first arose."

While, therefore, at the close of Bauer's first work it might have seemed that it was only the Gospel of John which he held to be a literary creation, here the same thing is said of the original Gospel. The only difference is that we find more primitive reflection in the Synoptics, and later work in the representation given by the Fourth Evangelist; the former is of a more practical character, the latter more dogmatic.

Nevertheless it is false to assert that according to Bauer the earliest Evangelist invented the Gospel history and the personality of Jesus. That is to carry back the ideas of a later period and a further stage of development into the original form of his view. At the moment when, having disposed of preliminaries, he enters on his investigation, he still assumes that a great, a unique Personality, who so impressed men by His character that it lived on among them in an ideal form, had awakened into life the Messianic idea; and that what the original Evangelist really did was to portray the life of this Jesus�the Christ of the community which He founded�in accordance with the Messianic view of Him, just as the Fourth Evangelist portrayed it in accordance with the presupposition that Jesus was the revealer of the Logos. It was only in the course of his investigations that Bauer's opinion became more radical. As he goes on, his writing becomes ill-tempered, and takes the form of controversial dialogues with "the theologians," whom he apostrophises in a biting and injurious fashion, and whom he continually reproaches with not daring, owing to their apologetic prejudices, to see things as they really are, and with declining to face the ultimate results of criticism from fear that the tradition might suffer more loss of historic value than religion could bear. In spite of this hatred of the theologians, which is pathological in character, like his meaningless punctuation, his critical analyses are always exceedingly acute. One has the impression of walking alongside a man who is reasoning quite intelligently, but who talks