122 R. Drescher, too “Das Leben Jesu bei Paulus” in _Festgruss an Stade,_ 1900, pp. 101-161, is of opinion that the letters, rightly understood, offer us “an imposing amount of material” on the life of Jesus. The author thinks that wherever possible Paul referred to the teaching of Jesus; and he fought his battle for freedom from the law with such confidence “because he knew that he had Jesus on his side.” It should be mentioned that J. Wellhausen takes up a similar stand-point. He gives it as his opinion, _Israelitische und jüdische Geschichte_ (6th ed., 1907, 386 pp.), that Paul “was really the man who best understood the Master and carried on His work.” 123 _L’Apôtre Paul et Jésus-Christ,_ 1904, 393 pp. 124 Adolf Harnack, _Lehrbuch der Dogmengeschichte,_ 4th ed., 1909, vol. i., 826 pp. See p. 107. To the same effect, Adolf Jülicher, _Paulus und Jesus,_ 1907, 72 pp. See p. 34. 125 Hermann Jakoby. _Neutestamentliche Ethik,_ 1899, 480 pp. On Paul, pp. 243-406. Alfred Juncker, _Die Ethik des Apostels Paulus,_ part i., 1904, 288 pp. Among other monographs we have to notice Emil Sokolowski’s _Die Begriffe Geist und Leben bei Paulus in ihrer Beziehung zu einander,_ 1903, 284 pp. The author ascribes little importance to Greek influence in comparison with Jewish, and tries to explain what is peculiar and vital in the Apostle’s views as due to his individual experience, especially the vision on the Damascus road. Hans Windisch, _Die Entsündigung des Christen nach Paulus,_ 1908, 132 pp. The difficulties raised for Paul by his mysticism are pointed out. It is shown that this, strictly speaking, makes it impossible for him to admit sin in the case of baptized persons. The eschatological character of the sacramental-mystical theory of deliverance from sin is strongly brought out. The author continues the investigation which Paul Wernle, in his work _Der Christ und die Sünde bei Paulus_ (1897, 138 pp.), was the first to undertake. See p. 60 of the present work. 126 Wilhelm Bousset, _Die Religion des Judentums im neutestamentlichen Zeitalter,_ 1903, 512 pp. Simultaneously appeared the same writer’s work, _Die jüdische Apokalyptik, ihre religionsgeschichtliche Herkunft und ihre Bedeutung für das neue Testament_ (“Jewish Apocalyptic, its Origin in the Light of Comparative Religion and its Significance for the New Testament.” A Lecture, 1903.) Eschatology receives special attention in the fine work of Hugo Gressmann, _Der Ursprung der israelitisch jüdischen Eschatologie_ (“The Origin of the Israelitish and Jewish Eschatology”), 1905, 378 pp. The author takes up an attitude of some reserve in regard to the “religious-historical method,” and seeks to determine in the case of every statement whether it can have arisen in Israel or must be regarded as having been introduced from without. Paul Volz, _Jüdische Eschatologie von Daniel bis Akiba,_ 1903, 412 pp., endeavours, somewhat unconvincingly, to give a sketch of Jewish conceptions of the future age.