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 of the Life of Jesus, and in writing answers to the attacks which were made upon him.

Towards the end of the 'thirties he became conscious of a growing impulse towards more positive views. The criticisms of his opponents had made some impression upon him. The second volume of polemics was laid aside. In its place appeared the third edition of the Life of Jesus, 1838-1839, containing a series of amazing concessions. Strauss explains that in consequence of reading De Wette's commentary and Neander's Life of Jesus he had begun to feel some hesitation about his former doubts regarding the genuineness and credibility of the Fourth Gospel. The historic personality of Jesus again began to take on intelligible outlines for him. These inconsistencies he removed in the next edition, acknowledging that he did not know how he could so have temporarily vacillated in his point of view. The matter admits, however, of a psychological explanation. He longed for peace, for he had suffered more than his enemies suspected or his friends knew. The ban of the outlaw lay heavy upon his soul. In this spirit he composed in 1839 the monologues entitled Vergangliches und Bleibendes im Christentum ("Transient and Perma- nent Elements in Christianity"), which appeared again in the following year under the title Friedliche Blatter ("Leaves of Peace").

For a moment it seemed as though his rehabilitation would be accomplished. In January 1839 the noble-minded Hitzig succeeded in getting him appointed to the vacant chair of dogmatics in Zurich. But the orthodox and pietist parties protested so vehemently that the Government was obliged to revoke the appointment. Strauss was pensioned off, without ever entering on his office.

About that time his mother died. In 1841 he lost his father. When the estate came to be settled up, it was found that his affairs were in a less unsatisfactory condition than had been feared. Strauss was secure against want. The success of his second great work, his "Christian Theology" (published in 1840-41), compensated him for his disappointment at Zurich. In conception it is perhaps even greater than the Life of Jesus; and in depth of thought it is to be classed with the most important contributions to theology. In spite of that it never attracted so much attention as the earlier work. Strauss continued to be known as the author of the Life of Jesus. Any further ground of offence which he might give was regarded as quite subsidiary.

And the book contains matter for offence in no common degree. The point to which Strauss applies his criticism is the way in which the Christian theology which grew out of the ideas of the ancient world has been brought into harmony with