141 From the literature we may mention A. Schettler, _Die paulinische Formel “Durch Christus”_ (“The Pauline Formula Through Christ”), 1907, 82 pp. J. Haussleiter, _Paulus,_ 1909, 96 pp. (Lectures, popular.) R. Knopf, Paulus, 1909, 123 pp. Eberhard Vischer, _Der Apostel Paulus und sein Werk,_ 1910, 143 pp. By the same author, _Die Paulusbriefe,_ 1906, 80 pp. A remarkably good, clearly and simply written guide to questions of “Introduction.” Julius Schniewind, _Die Begriffe Wort und Evangelium bei Paulus_ (“The Meaning of the Terms ‘Word’ and ‘Gospel’ in Paul’s Writings”), 1910, 120 pp. Johannes Müller, _Die Entstehung des persönlichen Christentums der paulinischen Gemeinden,_ 1911, 306 pp. A good analysis of the general contents of Paul’s gospel. The theological system and the mysticism of the Apostle are not explained. The book is the second edition of a study which appeared in 1898 under the title _Das persönliche Christentum der paulinischen Gemeinden nach seiner Entstehung untersucht_ (“An Investigation of the Origin of the Personal Christianity of the Pauline Churches”). Adolf Deissmann, _Paulus,_ 1911, 202 pp. The book grew out of lectures. The author is opposed to the method of investigation which aims at understanding the “System of Pauline Theology,” and thinks that in following these “doctrinaire interests” it would go further and further astray. For him Paul is primarily “a hero of the religious life” for whom “theology is a secondary matter.” He holds that the Apostle was more a man of prayer and testimony, a confessor and a prophet, than a learned exegete and laborious dogmatist. His aim is, with the aid of reminiscences of two journeys to the East, to “place the man of Tarsus in the sunlight of his Anatolian home, and in the clear air of the ancient Mediterranean lands,” and he believes that when this is done “what previously tired our eyes, like a set of faded and rubbed pencil sketches, becomes at once plastic and living in its light and shadow.” This hope is by no means realised in his work. It appears here, as was also noticeable in the writer’s earlier _Licht vom Osten_ (“Light from the East”), that he has a high appreciation of local colour and the memorials of ancient civilisation, but when it comes really to explaining the ideas he is not able to draw nearly so much profit from them as he expected. And his contempt for “doctrinaire interests” revenges itself upon his treatment. It is obscure and confused, and does not get at the essence of the thoughts. In regard to Paul’s mysticism Deissmann has applied new catchwords to old psychological considerations, but in nowise contributes to the explanation of it. After Wrede’s _Paulus,_ his book seems a kind of anachronism. It is, besides, not fitting that what professes to be a new view should be presented in the inadequate form of a collection of lectures.