prepared to receive it by its manifestation in sensible form, and of whose thought and imagination that historical personality took such complete possession, that for them the unity of Godhood and manhood assumed in Him enters into the common consciousness, and the "moments" which constitute the outward course of His life reproduce themselves in them in a spiritual fashion.
A purely historical presentation of the life of Jesus was in that first period wholly impossible; what was operative was a creative reminiscence acting under the impulse of the idea which the personality of Jesus had called to life among mankind. And this idea of God-manhood, the realisation of which in every personality is the ultimate goal of humanity, is the eternal reality in the Person of Jesus, which no criticism can destroy.
However far criticism may go in providing the reaction of the idea upon the presentment of the historical course of the life of Jesus, the fact that Jesus represented that idea and called it to life among mankind is something real, something that no criticism can annul. It is alive thenceforward�to this day, and forever more.
It is in this emancipation of spirit, and in the consciousness that Jesus as the creator of the religion of humanity is beyond the reach of criticism, that Strauss goes to work, and batters down the rubble, assured that his pick can make no impression on the stone. He sees evidence that the time has come for this undertaking in the condition of exhaustion which characterised contemporary theology. The supernaturalistic explanation of the events of the life of Jesus had been followed by the rationalistic, the one making everything supernatural, the other setting itself to make all the events intelligible as natural occurrences. Each had said all that it had to say. From their opposition now arises a new solution�the mythological interpretation. This is a characteristic example of the Hegelian method�the synthesis of a thesis represented by the supernaturalistic explanation with an antithesis represented by the rationalistic interpretation.
Strauss's Life of Jesus is, therefore, like Schleiermacher's, the product of antithetic conceptions. But whereas in the latter the antitheses Docetism and Ebionism are simply limiting conceptions, between which his view is statically suspended, the synthesis with which Strauss operates represents a composition of forces, of which his view is the dynamic resultant. The dialectic is in the one case descriptive, in the other creative. This Hegelian dialectic determines the method of the work. Each incident of the life of Jesus is considered separately; first as supernaturally explained, and then as rationalistically explained, and the one explanation is refuted by the other. "By this means," says Strauss in his preface, "the incidental advantage is secured that
