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 service, but in spite of his solid acquirements he did not succeed. No one would venture to appoint a man of such outspoken anti-ecclesiastical views. He died in 1876.

As regards the question of the sources, Ghillany occupies very nearly the Tubingen standpoint, except that he holds Matthew to be later than Luke, and Mark to be extracted, not from these Gospels in their present form, but from their sources. John is not authentic.

The worship offered to Jesus after His death by the Christian community is, according to Ghillany, not derived from pure Judaism, but from a Judaism influenced by oriental religions. The influence of the cult of Mithra, for example, is unmistakable. In it, as in Christianity, we find the virgin-birth, the star, the wise men, the cross, and the resurrection. Were it not for the human sacrifice of the Mithra cult, the idea which is operative in the Supper, of eating and drinking the flesh and blood of the Son of Man, would be inexplicable.

The whole Eastern world was at that time impregnated with Gnostic ideas, which centred in the revelation of the Divine in the human. In this way there arose, for example, a Samaritan Gnosis, independent of the Christian. Christianity itself is a species of Gnosis. In any case the metaphysical conception of the Divine Sonship of Jesus is of secondary origin. If He was in any sense the Son of God for the disciples, they can only have thought of this sonship in a Gnostic fashion, and supposed that the "highest angel," the Son of God, had taken up His abode in Him.

John the Baptist had probably come forth from among the Essenes, and he preached a spiritualised Kingdom of Heaven. He held himself to be Elias. Jesus' aims were originally similar; He came forward "in the cause of sound religious teaching for the people." He made no claim to Davidic descent; that is to be credited to dogmatic theology. Similarly Papias is wrong in ascribing to Jesus the crude eschatological expectations implied in the saying about the miraculous vine in the Messianic Kingdom.

It is certain, however, that Jesus held Himself to be Messiah and expected the early coming of the Kingdom. His teaching is Rabbinic; all His ideas have their source in contemporary Judaism, whose world of thought we can reconstruct from the Rabbinic writings; for even if these only became fixed at a later period, the thoughts on which they are based were already current in the time of Jesus. Another source of great importance is Justin's "Dialogue with the Jew Trypho."

The starting-point in interpreting the teaching of Jesus is the idea of repentance. In the tractate "Sanhedrin" we find: "The set time of the Messiah is already here; His coming depends now upon repentance and good works. Rabbi Eleazer says, 'When the