Clearness of exposition, then, can never afford a proof of the historical nature of the matter concerned. And how easily is not this clearness imported by us into the evangelical information! We are brought up in the atmosphere of these tales, and carry about with us, under the influence of the surrounding Christianity, an imaginary picture of them, which we unwittingly introduce into our reading of the Gospels. And how subjective and dependent on the reader's "taste" the impression of clearness given by the Gospel picture of Jesus is, to what a great extent personal predilections come in, is evidenced by this fact, that a Vollers could not discover in the Gospels any real man of flesh and blood, but only a "shadowy image," which he analysed into a thaumaturgical (the miracle-worker) and a soteriological (the Saviour) part. [467] In opposition to the efforts of the historical theology to give Jesus a "unique" position above that of all other founders of religions, Vollers justly remarks how difficult it must be for the purely historical treatment to recognise these and similar assertions. "The improbability, not to say impossibility, of the soteriological picture is too obvious. At bottom this picture of critical theology is nothing but the contemporary transformation of Schleiermacher's ideal man; what must have a hundred years ago appeared comprehensible as the product of a refined Moravianism, in the atmosphere of Fichte, Schelling, and Hegel, is nowadays a mere avoidance of an open and honourable analysis from the point of view that prevails outside of theology, and is principally known in the spheres of Nature and of History. Who would deny that the tone of the catechism and of the pulpit, that full-sounding words of many meanings, even the concealment and glossing over of unpleasant admissions, play a part in this sphere such as they could never have in in any other science?"