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 He himself had only been able to deal with the negative side of the question-to show that the Fourth Gospel was not an historical source, but a theological invention; they had dealt with it positively, and had assigned the document to its proper place in the evolution of Christian thought. There is only one point with which he quarrels. Baur had made the Fourth Gospel too completely spiritual, "whereas the fact is," says Strauss, "that it is the most material of all." It is true, Strauss explains, that the Evangelist starts out to interpret miracle and eschatology symbolically; but he halts half-way and falls back upon the miraculous, enhancing the professed fact in proportion as he makes it spiritually more significant. Beside the spiritual return of Jesus in the Paraclete he places His return in a material body, bearing the marks of the wounds; beside the inward present judgment, a future outward judgment; and the fact that he sees the one in the other, finds the one present and visible in the other, is just what constitutes the mystical character of his Gospel. This mysticism attracts the modern world. "The Johannine Christ, who in His descriptions of Himself seems to be always out-doing Himself, is the counterpart of the modern believer, who in order to remain a believer must continually out-do himself; the Johannine miracles which are always being interpreted spiritually, and at the same time raised to a higher pitch of the miraculous, which are counted and documented in every possible way, and yet must not be considered the true ground of faith, are at once miracles and no miracles. We must believe them, and yet can believe without them; in short they exactly meet the taste of the present day, which delights to involve itself in contradictions and is too lethargic and wanting in courage for any clear insight or decided opinion on religious matters.

Strictly speaking, however, the Strauss of the second Life of Jesus has no right to criticise the Fourth Gospel for sublimating the history, for he himself gives what is nothing else than a spiritualisation of the Jesus of the Synoptics. And he does it in such an arbitrary fashion that one is compelled to ask how far he does it with a good conscience. A typical case is the exposition of Jesus' answer to the Baptist's message-"Is it possible," Jesus means, "that you fail to find in Me the miracles which you expect from the Messiah? And yet I daily open the eyes of the spiritually blind and the ears of the spiritually deaf, make the lame walk erect and vigorous, and even give new life to those who are morally dead. Any one who understands how much greater these spiritual

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miracles are, will not be offended at the absence of bodily miracles; only such an one can receive, and is worthy of, the salvation which I am bringing to mankind."

Here the fundamental weakness of his method is clearly shown.