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 than Schenkel's. His account of the sources is one of the clearest that has ever been written. In the description of the life of Jesus, however, the unhesitating combination of material from the Fourth Gospel with that of the Synoptics rather confuses the picture. And whereas Renan only offers the results of the completed process, Weizsacker works out his, it might almost be said, under the eyes of the reader, which makes the arbitrary character of the proceeding only the more obvious. But in his attitude towards the sources Weizsacker is wholly free from the irresponsible caprice in which Schenkel indulges. From time to time, too, he gives a hint of unsolved problems in the background. For example, in treating of the declaration of Jesus to His judges that He would come as the Son of Man upon the clouds of heaven, he remarks how surprising it is that Jesus could so often have used the designation Son of Man on earlier occasions without being accused of claiming the Messiahship. It is true that this is a mere scraping of the keel upon a sandbank, by which the steersman does not allow himself to be turned from his course, for Weizsacker concludes that the name Son of Man, in spite of its use in Daniel, "had not become a generally current or really popular designation of the Messiah." But even this faint suspicion of the difficulty is a welcome sign. Much emphasis, in fact, in practice rather too much emphasis, is laid on the principle that in the great discourses of Jesus the structure is not historical; they are only collections of sayings formed to meet the needs of the Christian community in later times. In this Weizsacker is sometimes not less arbitrary than Schenkel, who represents the Lord's Prayer as given by Jesus to the disciples only in the last days at Jerusalem. It was an axiom of the school that Jesus could not have delivered discourses such as the Evangelists record.

If Schenkel's picture of Jesus' character attracted much more attention than Weizsacker's work, that is mainly due to the art of lively popular presentation by which it is distinguished. The writer knows well how to keep the reader's interest awake by the use of exciting headlines. Catchwords abound, and arrest the ear, for they are the words about which the religious controversies of the time revolved. There is never far to look for the moral of the history, and the Jesus here portrayed can be imagined plunging into the midst of the debates in any ministerial conference. The moralising, it must be admitted, sometimes becomes the occasion of the feeblest ineptitudes. Jesus sent out His disciples two and two; this is for Schenkel a marvellous exhibition of wisdom. The Lord designed, thereby, to show that in His opinion "nothing is more inimical to the interests of the Kingdom of God than individualism, self-will, self-pleasing." Schenkel entirely fails to recognise the superb irony of the saying that in this life all that a