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 eschatology; and scarcely had criticism adjusted its attitude to this question when Wrede renewed the attempt of Bauer and Volkmar to eliminate altogether the Messianic element from the life of Jesus.

We are now once more in the midst of a period of great activity in the study of the subject. On the one side we are offered a historical solution, on the other a literary. The question at issue is: Is it possible to explain the contradiction between the Messianic consciousness of Jesus and His non-Messianic discourses and actions by means of a conception of His Messianic consciousness which will make it appear that He could not have acted otherwise than as the Evangelists describe; or must we endeavour to explain the contradiction by taking the non-Messianic discourses and actions as our fixed point, denying the reality of His Messianic self-consciousness and regarding it as a later interpolation of the beliefs of the Christian community into the life of Jesus? In the latter case the Evangelists are supposed to have attributed these Messianic claims to Jesus because the early Church held Him to be the Messiah, but to have contradicted themselves by describing His life as it actually was, viz., as the life of a prophet, not of one who held Himself to be the Messiah. To put it briefly: Does the difficulty of explaining the historical personality of Jesus lie in the history itself, or only in the way in which it is represented in the sources?

This alternative will be discussed in all the critical studies of the next few years. Once clearly posed it compels a decision. But no one can really understand the problem who has not a clear notion of the way in which it has shaped itself in the course of the investigation; no one can justly criticise, or appraise the value of, new contributions to the study of this subject unless he knows in what forms they have been presented before.

The history of the study of the life of Jesus has hitherto received surprisingly little attention. Hase, in his Life of Jesus of 1829, briefly records the previous attempts to deal with the subject. Friedrich von Ammon, himself one of the most distinguished students in this department, in his “Progress of Christianity,” gives some information regarding “the most notable biographies of Jesus of the last fifty years.” In the year 1865 Uhlhorn treated together the Lives of Jesus of Renan, Schenkel, and Strauss; in 1876 Hase, in his “History of Jesus,” gave the only complete literary history of the subject; in 1892 Uhlhorn extended his former lecture to include the works of Keim, Deiff, Beyschlag, and Weiss; in 1898