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The meaning of that is that the literary and the eschatological view, which have hitherto been marching parallel, on either flank, to the advance of modern theology, have now united their forces, brought theology to a halt, surrounded it, and compelled it to give battle.

That in the last three or four years so much has been written in which this enveloping movement has been ignored does not alter the real position of modern historical theology in the least. The fact is deserving of notice that during this period the study of the subject has not made a step in advance, but has kept moving to and fro upon the old lines with wearisome iteration, and has thrown itself with excessive zeal into the work of popularisation, simply because it was incapable of advancing.

And even if it professes gratitude to Wrede for the very interesting historical point which he has brought into the discussion, and is also willing to admit that thoroughgoing eschatology has advanced the solution of many problems, these are mere demonstrations which are quite inadequate to raise the blockade of modern theology by the allied forces. Supposing that only a half-nay, only a third-of the critical arguments which are common to Wrede and the "Sketch of the Life of Jesus" are sound, then the modern historical view of the history is wholly ruined.

The reader of Wrede's book cannot help feeling that here no quarter is given; and any one who goes carefully through the present writer's "Sketch" must come to see that between the modern historical and the eschatological Life of Jesus no compromise is possible.

Thoroughgoing scepticism and thoroughgoing eschatology may, in their union, either destroy, or be destroyed by modern historical theology; but they cannot combine with it and enable it to advance, any more than they can be advanced by it.

We are confronted with a decisive issue. As with Strauss's "Life of Jesus," so with the surprising agreement in the critical basis of these two schools-we are not here considering the respective solutions which they offer-there has entered into the domain of the theology of the day a force with which it cannot possibly ally itself. Its whole territory is threatened. It must either reconquer it step by step or else surrender it. It has no longer the right to advance a single assertion until it has taken up a definite position in regard to the fundamental questions raised by the new criticism.

Modern historical theology is no doubt still far from recognising this. It is warned that the dyke is letting in water and sends a couple of masons to repair the leak; as if the leak did not mean that the whole masonry is undermined, and must be rebuilt from the foundation.