[488] Op. cit., 61 sq. [489] "Von Reimarus bis Wrede," 396. [490] ii. 44. [491] "Gesch. Israels," ii. 1 sqq. [492] Holtzmann, "Zum Thema 'Jesus und Paulus'" ("Prot. Monatsheft," iv., 1900, 465). [493] Parerga, ii. 180. [494] Neutest. Theol. ii. 4. Cf. R. H. Grützmacher: "Ist das liberale Christusbild modern? Bibl. Zeit- und Streitfragen," 39 sq. [495] Pfleiderer, "Entstehung d. Chr.," 108 sqq. [496] Cf. Stendel, op. cit., 22. [497] "Von Reimarus bis Wrede," 313. [498] Gal. i. 24. [499] 1 Cor. ii. 1; 2 Cor. xix. 9. [500] Acts i. 3, x. 41. [501] Acts i. 21 sq. [502] Seufert, "Der Ursprung und die Bedeutung des Apostolates in der christlichen Kirche der ersten Jahrhunderte," 1887, 143. Cf. also my "Petruslegende," in which the unhistorical nature of the disciples and apostles is shown, 50 sqq. [503] Op. cit., 42. [504] Cf. my work "Die Petruslegende." [505] Cf. Hausrath, "Jesus und die neutestamentl. Schriftsteller," ii. 203 sqq. [506] "Entstehung d. Chr.," 239. [507] Cf. above, p. 31. sqq. [508] Cf. Arnold Meyer, "Was uns Jesus heute ist. Rel. Volksb.," 1907--a very impressive presentation of the liberal Protestant point of view; also Weinel, "Jesus im 19ten Jahrhundert." [509] "Entstehung d. Chr.," 98 sq. [510] Weinel, indeed, resolutely denies that this is a real characteristic of liberal Protestantism, and asserts that he has looked for it in vain in any liberal theologian's book. But he need only look in A. Meyer's work, which is cited by me, to find my idea confirmed. There it is said of Jesus inter alia: "Not only should we move and live in his love, but we are as he was, of the faith that this love will overcome the world, that it is the meaning, end, and true content of the world; that the power which uniformly and omnipotently fills and guides the world, is nothing but the God in whom he believed [was Jesus then a Pantheist?], and whom he calls his heavenly father. As he believed, so let us also, that whoever trusts in this God and lives in his love has found the meaning of life and the power which preserves him in time and in eternity. Jesus was the founder of our religion, of our faith, and of our inner life" (31). According to Meyer, Jesus attracts us by his manner, his Being, his love and his faith, we feel ourselves bound to him, become kin with him and so live by his strength; he is called "the voice of God to us," "our redeemer," and so forth. Those are simply expressions which applied to God have at least a valid meaning, but applied to the historical man Jesus are nothing but phrases, and are to be explained purely psychologically from the fact that liberalism in honouring the "unique" man Jesus does nevertheless unwittingly allow the belief in his divinity to come into play. In this atmosphere, obscured with phrases, the so-called "theology" of liberal Protestantism moves. Moreover, Weinel himself quotes a sentence of Herrmann with approval, which also gives expression