synoptischen Evangelien_ (Origin and Composition of the Synoptic
Gospels), is rendered nugatory by obscurities and compromises.
Stuttgart, 1853, 400 pp. The priority of Mark is defended by Edward
Reuss, _Die Geschichte der heiligen Schriften des Neuen Testaments_
(History of the Sacred Writings of the New Testament), 1842; H.
Ewald, _Die drei ersten Evangelien_, 1850; A. Ritschl, _Die
Entstehung der altkatholischen Kirche_ (Origin of the ancient
Catholic Church), 1850; A. Réville, _Études critiques sur l’Évangile
selon St. Matthieu_, 1862. In 1863 the foundations of the Marcan
hypothesis were relaid, more firmly than before, by Holtzmann’s
work, _Die synoptischen Evangelien_. Leipzig, 1863, 514 pp.
84 Alexander Schweizer, _Das Evangelium Johannis nach seinem inneren
Werte and seiner Bedeutung für das Leben Jesu kritisch untersucht_.
1841. (A Critical Examination of the Intrinsic Value of the Gospel
of John and of its Importance as a Source for the Life of Jesus.)
Alexander Schweizer was born in 1808 at Murten, was appointed
Professor of Pastoral Theology at Zurich in 1835, and continued to
lecture there until his death in 1888, remaining loyal to the ideas
of his teacher Schleiermacher, though handling them with a certain
freedom. His best‐known work is his _Glaubenslehre_ (System of
Doctrine), 2 vols., 1863‐1872; 2nd ed., 1877.
85 The German is _Mirakeln_, the usual word being _Wunder_, which,
though constantly used in the sense of actual “miracles,” has, from
its obvious derivation, a certain ambiguity.
86 “And the glory of the Lord abode upon Mount Sinai, and the cloud
covered it six days.”
87 We subjoin the titles of the divisions of this work, which are of
some interest:
Vol. i. Book i. The Sources of the Gospel History.
Vol. i. Book ii. The Legends of the Childhood.
Vol. i. Book iii. General Sketch of the Gospel History.
Vol. i. Book iv. The Incidents and Discourses according to Mark.
Vol. ii. Book v. The Incidents and Discourses according to Matthew
and Luke.
Vol. ii. Book vi. The Incidents and Discourses according to John.
Vol. ii. Book vii. The Resurrection and the Ascension.
Vol. ii. Book viii. Concluding Philosophical Exposition of the
Significance of the Person of Christ and of the Gospel Tradition.
88 _Geschichte Christus’ und seiner Zeit._ (History of Christ and His
Times.) By Heinrich Ewald, Göttingen, 1855, 450 pp.
89 _Kritik der Geschichte der Offenbarung._
90 _Das entdeckte Christentum._ See also _Die gute Sache der Freiheit
und meine eigene Angelegenheit_. (The Good Cause of Freedom, in
Connexion with my own Case.) Zurich, 1843.
91 _Kritik der evangelischen Geschichte des Johannes._
92 Here and elsewhere Bauer seems to use “Christologie” in the sense of
Messianic doctrine, rather than in the more general sense which is
usual in theology.—TRANSLATOR.
93 We retain the German phrase, which has naturalised itself in
Synoptic criticism as the designation of an assumed primary gospel
lying behind the canonical Mark.
94 _Kritik der Paulinischen Briefe._ (Criticism of the Pauline
Epistles.) Berlin, 1850‐1852.
95 _Kritik der Evangelien und Geschichte ihres Ursprungs._ (Criticism
of the Gospels and History of their Origin.) 2 vols., Berlin,
1850‐1851.
96 _Christus und die Cäsaren. Der Ursprung des Christentums aus dem
römischen Griechentum._ Berlin, 1877.
97 Hennell, a London merchant, withdrew himself from his business
pursuits for two years in order to make the preparatory studies for
this Life of Jesus. [He is best known as a friend of George Eliot,
who was greatly interested and influenced by the
“Inquiry.”—TRANSLATOR.] To the same category as Hennell’s work
belongs the _Wohlgeprüfte Darstellung des Lebens Jesu_ (An Account
of the Life of Jesus based on the closest Examination) of the
Heidelberg mathematician, Karl von Langsdorf, Mannheim, 1831.
Supplement, with preface to a future second edition, 1833.
98 Hase seems not to have recognised that the “Disclosures” were merely
a plagiarism from Venturini. He mentions them in connexion with
Bruno Bauer and appears to make him responsible for inspiring them;
at least that is suggested by his formula of transition when he
says: “It was primarily to him that the frivolous apocryphal
hypotheses attached themselves.” This is quite inaccurate. The
anonymous epitomist of Venturini had nothing to do with Bauer, and
had probably not read a line of his work. Venturini, whom he had
read, he does not name.
99 One of the most ingenious of the followers of Venturini was the
French Jew Salvator. In his _Jésus‐Christ et sa doctrine_ (Paris, 2
vols., 1838), he seeks to prove that Jesus was the last
representative of a mysticism which, drawing its nutriment from the
other Oriental religions, was to be traced among the Jews from the
time of Solomon onwards. In Jesus this mysticism allied itself with
Messianic enthusiasm. After He had lost consciousness upon the cross
He was succoured by Joseph of Arimathea and Pilate’s wife, contrary
to His own expectation and purpose. He ended His days among the
Essenes.
Salvator looks to a spiritualised mystical Mosaism as destined to be
the successful rival of Christianity.
100 The reference should be Micah iv. 8.—F. C. B.
101 “Ich bin der Geist, der stets verneint.”—Mephistopheles in _Faust_.
102 _Aus der Jordanwiege nach Golgatha; vier Bücher über das Evangelium
und die Evangelien._
103 _Die Geschichte Jesu auf Grund freier geschichtlicher Untersuchungen
über das Evangelium and die Evangelien._
104 For Noack’s reconstruction of it see Book iii. pp. 196‐225.
105 For the reconstruction see Book iii. pp. 326‐386.
106 _Tharraqah und Sunamith._ The Song of Solomon in its historical and
topographical setting. 1869.
107 _La Vie de Jésus de D. Fr. Strauss._ Traduite par M. Littré, 1840.
108 Bruno Bauer in _Philo, Strauss, und Renan_.
109 Renan does not hesitate to apply this tasteless parallel.
110 Charles Émile Freppel (Abbé), Professeur d’éloquence sacrée à la
Sorbonne. _Examen critique de la vie de Jésus de M. Renan._ Paris,
1864. 148 pp.
Henri Lasserre’s pamphlet, _L’Évangile selon Renan_ (The Gospel
according to Renan), reached its four‐and‐twentieth edition in the
course of the same year.
111 _Lettre pastorale de Monseigneur l’Archevêque de Paris (Georges
Darboy) sur la divinité de Jésus‐Christ, et mandement pour le carême
de 1864._
112 See, for example, Félix Antoine Philibert Dupanloup, Bishop of
Orléans, _Avertissement à la jeunesse et aux pères de famille sur
les attaques dirigées contre la religion par quelques écrivains de
nos jours._ (Warning to the Young, and to Fathers of Families,
concerning some Attacks directed against Religion by some Writers of
our Time.) Paris, 1864. 141 pp.
113 Amadée Nicolas, _Renan et sa vie de Jésus sous les rapports moral,
légal, et littéraire. Appel à la raison et la conscience du monde
civilisé._ Paris‐Marseille, 1864.
114 Ernest Havet, Professeur au Collège de France, _Jésus dans
l’histoire_. _Examen de la vie de Jésus par M. Renan._ Extrait de la
_Revue des deux mondes_. Paris, 1863. 71 pp.
115 _Zwei französische Stimmen über Renans Leben‐Jesu, von Edmond
Scherer und Athanase Coquerel, d.J. Ein Beitrag zur Kenntnis des
französischen Protestantismus._ Regensburg, 1864. (Two French
utterances in regard to Renan’s Life of Jesus, by Edmond Scherer and
Athanase Coquerel the younger. A contribution to the understanding
of French Protestantism.)
116 E. de Pressensé, _L’École critique et Jésus‐Christ, à propos de la
vie de Jésus de M. Renan_.
117 E. de Pressensé, _Jésus‐Christ, son temps, sa vie, son œuvre_.
Paris, 1865. 684 pp. In general the plan of this work follows
Renan’s. He divides the Life of Jesus into three periods: i. The
Time of Public Favour; ii. The Period of Conflict; iii. The Great
Week. Death and Victory. By way of introduction there is a long
essay on the supernatural which sets forth the supernaturalistic
views of the author.
118 _La Vie de Jésus de Renan devant les orthodoxes et devant la
critique._ 1864.
119 T. Colani, Pasteur, “Examen de la vie de Jésus de M. Renan,” _Revue
de théologie_. Issued separately, Strasbourg‐Paris, 1864. 74 pp.
120 Lasserre, _Das Evangelium nach Renan_. Munich, 1864.
Freppel, _Kritische Beleuchtung der E. Renan’schen Schrift_.
Translated by Kallmus. Vienna, 1864.
See also Lamy, Professor of the Theological Faculty of the Catholic
University of Louvain, _Renans Leben‐Jesu vor dem Richterstuhle der
Kritik_. (Renan’s Life of Jesus before the Judgment Seat of
Criticism.) Translated by August Rohling, Priest. Münster, 1864.
121 Dr. Michelis, _Renans Roman vom Leben Jesu_. _Eine deutsche Antwort
auf eine französische Blasphemie._ (Renan’s Romance on the Life of
Jesus. A German answer to a French blasphemy.) Münster, 1864.
Dr. Sebastian Brunner, _Der Atheist Renan und sein Evangelium_. (The
Atheist Renan and his Gospel.) Regensburg, 1864.
Albert Wiesinger, _Aphorismen gegen Renans Leben‐Jesu_. Vienna,
1864.
Dr. Martin Deutlinger, _Renan und das Wunder_. (Renan and Miracle. A
contribution to Christian Apologetic.) Munich, 1864. 159 pp.
Dr. Daniel Bonifacius Haneberg, _Ernest Renans Leben‐Jesu_.
Regensburg, 1864.
122 Willibald Beyschlag, Doctor and Professor of Theology, _Über das
Leben‐Jesu von Renan_. A Lecture delivered at Halle, January 13,
1864. Berlin.
123 Chr. Ernst Luthardt, Doctor and Professor of Theology, _Die modernen
Darstellungen des Lebens Jesu_. (Modern Presentations of the Life of
Jesus.) A discussion of the writings of Strauss, Renan, and
Schenkel, and of the essays of Coquerel the younger, Scherer,
Colani, and Keim. A Lecture. Leipzig, 1864.
Of the remaining Protestant polemics we may name:—
Dr. Hermann Gerlach, _Gegen Renans Leben‐Jesu 1864_. Berlin.
Br. Lehmann, _Renan wider Renan_. (Renan _versus_ Renan.) A Lecture
addressed to cultured Germans. Zwickau, 1864.
Friedrich Baumer, _Schwarz, Strauss, Renan_. A Lecture. Leipzig,
1864.
John Cairns, D. D. (of Berwick). _Falsche Christi und der wahre
Christus, oder Verteidigung der evangelischen Geschichte gegen
Strauss und Renan._ (False Christs and the True, a Defence of the
Gospel History against Strauss and Renan.) A Lecture delivered
before the Bible Society. Translated from the English. Hamburg,
1864.
Bernhard ter Haar, Doctor of Theology and Professor at Utrecht,
_Zehn Vorlesungen über Renans Leben‐Jesu_. (Ten Lectures on Renan’s
Life of Jesus.) Translated by H. Doermer. Gotha, 1864.
Paulus Cassel, Professor and Licentiate in Theology, _Bericht über
Renans Leben‐Jesu_. (A Report upon Renan’s Life of Jesus.)
J. J. van Oosterzee, Doctor and Professor of Theology at Utrecht,
_Geschichte oder Roman? Das Leben‐Jesu von Renan vorläufig
beleuchtet._ (History or Fiction? A Preliminary Examination of
Renan’s Life of Jesus.) Hamburg, 1864.
124 Strauss’s second Life of Jesus appeared in French in 1864.
125 “I can now say without incurring the reproach of self‐glorification,
and almost without needing to fear contradiction, that if my Life of
Jesus had not appeared in the year after Schleiermacher’s death, his
would not have been withheld for so long. Up to that time it would
have been hailed by the theological world as a deliverer; but for
the wounds which my work inflicted on the theology of the day, it
had neither anodyne nor dressing; nay, it displayed the author as in
a measure responsible for the disaster, for the waters which he had
admitted drop by drop were now, in defiance of his prudent
reservations, pouring in like a flood.”—From the Introduction to
_The Christ of Faith and the Jesus of History_, 1865.
126 “Now that Schleiermacher’s Life of Jesus at last lies before us in
print, all parties can gather about it in heartfelt rejoicing. The
appearance of a work by Schleiermacher is always an enrichment to
literature. Any product of a mind like his cannot fail to shed light
and life on the minds of others. And of works of this kind our
theological literature has certainly in these days no superfluity.
Where the living are for the most part as it were dead, it is meet
that the dead should arise and bear witness. These lectures of
Schleiermacher’s, when compared with the work of his pupils, show
clearly that the great theologian has let fall upon them only his
mantle and not his spirit.”—_Ibid._
127 The lines of Schleiermacher’s work were followed by Bunsen. His Life
of Jesus forms vol. ix. of his _Bibelwerk_. (Edited by Holtzmann,
1865.) He accepts the Fourth Gospel as an historical source and
treats the question of miracle as not yet settled. Christian Karl
Josias von Bunsen, born in 1791 at Korbach in Waldeck, was Prussian
ambassador at Rome, Berne, and London, and settled later in
Heidelberg. He was well read in theology and philology, and
gradually came, in spite of his friendly relations with Friedrich
Wilhelm IV., to entertain more liberal views on religion. The issue
of his _Bibelwerk für die Gemeinde_ was begun in 1858. He died in
1860. (Best known in England as the Chevalier Bunsen.)
128 Ch. H. Weisse, _Die evangelische Geschichte_, Leipzig, 1838. _Die
Evangelienfrage in ihrem gegenwärtigen Stadium._ (The Present
Position of the Problem of the Gospels.) Leipzig, 1856. He regarded
the discourses as historical, the narrative portions as of secondary
origin. Alexander Schweizer, again, wished to distinguish a
Jerusalem source and a Galilaean source, the latter being
unreliable. _Das Evangelium Johannis nach seinem inneren Werte und
seiner Bedeutung für das Leben Jesu_, 1841. (The Gospel of John
considered in Relation to its Intrinsic Value and its Importance as
a Source for the Life of Jesus.) See p. 127 f. Renan takes the
narrative portions as authentic and the discourses as secondary.
129 Karl Heinrich Weizsäcker was born in 1822 at Öhringen in Würtemberg.
He qualified as Privat‐Docent in 1847 and, after acting in the
meantime as Court‐Chaplain and Oberkonsistorialrat at Stuttgart,
became in 1861 the successor of Baur at Tübingen. He died in 1899.
130 The works of a Dutch writer named Stricker, _Jesus von Nazareth_
(1868), and of the Englishman Sir Richard Hanson, _The Jesus of
History_ (1869), were based on Mark without any reference to John.
131 1, Mark i.; 2, Mark ii. 1‐iii. 6; 3, Mark iii. 7‐19; 4, Mark iii.
19‐iv. 34; 5, Mark iv. 35‐vi. 6; 6, Mark vi. 7‐vii. 37; 7, Mark
viii. 1‐ix. 50.
132 Holtzmann, _Kommentar zu den Synoptikern_, 1889, p. 184. The form of
the expression (_Fluchtwege und Reisen_) is derived from Keim.
133 “Thus the course of Jesus’ life hastened forward to its tragic
close, a close which was foreseen and predicted by Jesus Himself
with ever‐growing clearness as the sole possible close, but also
that which alone was worthy of Himself, and which was necessary as
being foreseen and predetermined in the counsel of God. The hatred
of the Pharisees and the indifference of the people left from the
first no other prospect open. That hatred could not but be called
forth in the fullest measure by the ruthless severity with which
Jesus exposed all that it was and implied—a heart in which there was
no room for love, a morality inwardly riddled with decay, an outward
show of virtue, a hypocritical arrogance. Between two such
unyielding opponents—a man who, to all appearance, aimed at using
the Messianic expectations of the people for his own ends, and a
hierarchy as tenacious of its claims and as sensitive to their
infringement as any that has ever existed—it was certain that the
breach must soon become irreparable. It was easy to foresee, too,
that even in Galilee only a minority of the people would dare to
face with Him the danger of such a breach. There was only one thing
that could have averted the death sentence which had been early
determined upon—a series of vigorous, unambiguous demonstrations on
the part of the people. In order to provoke such demonstrations
Jesus would have needed, if only for the moment, to take into His
service the popular, powerful, inflammatory Messianic ideas, or
rather, would have needed to place Himself at their service. His
refusal to enter, by so much as a single step, upon this course,
which from any ordinary point of view of human policy would have
been legitimate, because the only practicable one, was the sole
sufficient and all‐explaining cause of His destruction.”—Holtzmann,
_Die synoptischen Evangelien_, 1863, pp. 485, 486.
134 “Ein innerliches Reich der Sinnesänderung.” “Sinnesänderung”
corresponds more exactly than “repentance” to the Greek μετάνοια
(change of mind, change of attitude), but the _phrase_ is no less
elliptical in German than in English. The meaning is doubtless
“kingdom based upon repentance, consisting of those who have
fulfilled this condition.”
135 Omitted in some of the best texts.—F. C. B.
136 Oskar Holtzmann, _Das Leben Jesu_, 1901.
137 _Die modernen Darstellungen des Lebens Jesu._ (Modern Presentments
of the Life of Jesus.) A discussion of the works of Strauss, Renan,
and Schenkel, and of the Essays of Coquerel the younger, Scherer,
Colani, and Keim. A lecture by Chr. Ernest Luthardt, Leipzig. 1st
and 2nd editions, 1864. Luthardt was born in 1823 at Maroldsweisach
in Lower Franconia, became Docent at Erlangen in 1851, was called to
Marburg as Professor Extraordinary in 1854, and to Leipzig as
Ordinary Professor in 1856. He died in 1902.
138 _Zur Orientierung über meine Schrift __“__Das Charakterbild
Jesu.__”_ (Explanations intended to place my work “A Picture of the
Character of Jesus” in the proper light.) 1864. _Die protestantische
Freiheit in ihrem gegenwärtigen Kampfe mit der kirchlichen
Reaktion._ (Protestant Freedom in its present Struggle with
Ecclesiastical Reaction.) 1865.
139 _Der Schenkel’sche Handel in Baden._ (The Schenkel Controversy in
Baden.) (A corrected reprint from number 441 of the _National‐
Zeitung_ of September 21, 1864.) An appendix to _Der Christus des
Glaubens und der Jesus der Geschichte_. 1865.
140 Theodor Keim, _Die Geschichte Jesu von Nazara, in ihrer Verhaltung
mit dem Gesamtleben seines Volkes frei untersucht und ausführlich
erzählt_. (The History of Jesus of Nazara in Relation to the General
Life of His People, freely examined and fully narrated.) 3 vols.
Zurich, 1867‐1872. Vol. i. The Day of Preparation; vol. ii. The Year
of Teaching in Galilee; vol. iii. The Death‐Passover (_Todesostern_)
in Jerusalem. A short account in a more popular form appeared in
1872, _Geschichte Jesu nach den Ergebnissen heutiger Wissenschaft
für weitere Kreise übersichtlich erzählt_. (The History of Jesus
according to the Results of Present‐day Criticism, briefly narrated
for the General Reader.) 2nd ed., 1875.
Karl Theodor Keim was born in 1825 at Stuttgart, was Repetent at
Tübingen from 1851 to 1855, and after he had been five years in the
ministry, became Professor at Zurich in 1860. In 1873 he accepted a
call to Giessen, where he died in 1878.
141 _Die menschliche Entwicklung Jesu Christi._ See Holtzmann, _Die
synoptischen Evangelien_, 1863, pp. 7‐9. This dissertation was
followed by _Der geschichtliche Christus_. 3rd ed., 1866.
142 _Geschichte Jesu._ 2nd ed., 1875, pp. 228 and 229.
143 The ultimate reason why Keim deliberately gives such prominence to
the eschatology is that he holds to Matthew, and is therefore more
under the direct impression of the masses of discourse in this
Gospel, charged, as they are, with eschatological ideas, than those
writers who find their primary authority in Mark, where these
discourses are lacking.
144 _Geschichte Jesu. Nach akademischen Vorlesungen von Dr. Karl Hase._
1876. Special mention ought also to be made of the fine sketch of
the Life of Jesus in A. Hausrath’s _Neutestamentliche
Zeitgeschichte_ (History of New Testament Times), 1st ed., Munich,
1868 ff.; 3rd ed., 1 vol., 1879, pp. 325‐515; _Die
zeitgeschichtlichen Beziehungen des Lebens Jesu_ (The Relations of
the Life of Jesus to the History of His time).
Adolf Hausrath was born at Karlsruhe. He was appointed Professor of
Theology at Heidelberg in 1867, and died in 1909.
145 _Das Leben Jesu_, von Willibald Beyschlag: Pt. i. Preliminary
Investigations, 1885, 450 pp.; pt. ii. Narrative, 1886, 495 pp. Joh.
Heinr. Christoph Willibald Beyschlag was born in 1823 at Frankfort‐
on‐Main, and went to Halle as Professor in 1860. His splendid
eloquence made him one of the chief spokesmen of German
Protestantism. As a teacher he exercised a remarkable and salutary
influence, although his scientific works are too much under the
dominance of an apologetic of the heart. He died in 1900.
146 Bernhard Weiss, _Das Leben Jesu_. 2 vols. Berlin, 1882. See also
_Das Markusevangelium_, 1872; _Das Matthäusevangelium_, 1876; and
the _Lehrbuch der neutestamentlichen Theologie_, 5th ed., 1888.
Bernhard Weiss was born in 1827 at Königsberg, where he qualified as
Privat‐Docent in 1852. In 1863 he went as Ordinary Professor to
Kiel, and was called to Berlin in the same capacity in 1877.
Among the distinctly liberal Lives of Jesus of an earlier date, that
of W. Krüger‐Velthusen (Elberfeld, 1872, 271 pp.) might be mentioned
if it were not so entirely uncritical. Although the author does not
hold the Fourth Gospel to be apostolic he has no hesitation in
making use of it as an historical source.
There is more sentiment than science, too, in the work of M. G.
Weitbrecht, _Das Leben Jesu nach den vier Evangelien_, 1881.
A weakness in the treatment of the Johannine question and a want of
clearness on some other points disfigures the three‐volume Life of
Jesus of the Paris professor, E. Stapfer, which is otherwise marked
by much acumen and real depth of feeling. Vol. i. _Jésus‐Christ
avant son ministère_ (Fischbacher, Paris, 1896); vol. ii. _Jésus‐
Christ pendant son ministère_ (1897); vol. iii. _La Mort et la
résurrection de Jésus‐Christ_ (1898).
F. Godet writes of “The Life of Jesus before His Public Appearance”
(German translation by M. Reineck, _Leben Jesu vor seinem
öffentlichen Auftreten_. Hanover, 1897).
G. Längin founds his _Der Christus der Geschichte und sein
Christentum_ (The Christ of History and His Christianity) on a
purely Synoptic basis. 2 vols., 1897‐1898.
The English _Life of Jesus Christ_, by James Stalker, D. D. (now
Professor of Church History in the United Free Church College,
Aberdeen), passed through numberless editions (German, 1898;
Tübingen, 4th ed., 1901).
Very pithy and interesting is Dr. Percy Gardner’s _Exploratio
Evangelica_. _A Brief Examination of the Basis and Origin of
Christian Belief._ 1899; 2nd ed., 1907.
A work which is free from all compromise is H. Ziegler’s _Der
geschichtliche Christus_ (The Historical Christ). 1891. For this
reason the five lectures, delivered in Liegnitz, out of which it is
composed, attracted such unfavourable attention that the
Ecclesiastical Council took proceedings against the author. (See the
_Christliche Welt_, 1891, pp. 563‐568, 874‐877.)
147 Holtzmann, _Neutestamentliche Einleitung_, 2nd ed., 1886. Weizsäcker
declares himself in the _Theologische Literaturzeitung_ for 1882,
No. 23, and _Das apostolische Zeitalter_, 2nd ed., 1890.
Hase and Schenkel accepted this position in principle, but were
careful to keep open a line of retreat.
Towards the end of the ’seventies the rejection of the Fourth Gospel
as an historical source was almost universally recognised in the
critical camp. It is taken for granted in the Life of Jesus by Karl
Wittichen (Jena, 1876, 397 pp.), which might be reckoned one of the
most clearly conceived works of this kind based on the Marcan
hypothesis if its arrangement were not so bad. It is partly in the
form of a commentary, inasmuch as the presentment of the life takes
the form of a discussion of sixty‐seven sections. The detail is very
interesting. It makes an impression of _naïveté_ when we find a
series of sections grouped under the title, “The establishment of
_Christianity_ in Galilee.” No stress is laid on the significance of
Jesus’ journey to the north. Wittichen, also, misled by Luke,
asserts, just as Weisse had done, that Jesus had worked in Judaea
for some time prior to the triumphal entry.