General phrases, then, as to how religions must have originated in the personal impression made by a Founder are not only unscientific presuppositions but are flatly contradictory, in this connection, of a rule scientifically reached in the disinterested study of ancient hierology in general. It is a delusion, again, to suppose, as do some scholarly men, that there is such a consensus of view among New Testament scholars as to put out of court any theory that cancels the traditionalist assumption of historicity which is the one position that most of them have in common. As we shall see, the latest expert scholarship, professionally recognized as such, makes a clean sweep of their whole work; but they themselves, by their insoluble divisions, had already discredited it. Any careful collection of their views will show that the innumerable and vital divergences of principle and method of the various schools, and their constant and emphatic disparagement of each other's conclusions, point rather to the need for a radically different theory and method. A theory, therefore, which cancels their conflicts by showing that all the data are reducible to order only when their primary assumption is abandoned, is entitled to the open-minded attention of men who profess loyalty to the spirit of science. There is need, thirdly, to bring home even to many readers who profess such loyalty, the need for a really critical study of the Gospels. I have been blamed by some critics because, having found that sixty years' work on the documents by New Testament scholars yielded no clear light on the problem of origins, I chose to approach that by way (1) of mythology, (2) of extra-evangelical literature and sect-history, and (3) of anthropology. The question of the order and composition of the Gospels, in the view of these critics, should be the first stage in the inquiry. Now, for the main purposes of the myth-theory, the results reached by such an investigator as Professor Schmiedel were quite sufficient; and though at many points textual questions had to be considered, it seemed really not worth while to discuss in detail the quasi-historical results claimed by the exegetes. But it has become apparent that a number of readers who claim to be "emancipated" have let themselves be put off with descriptions of the Gospel-history when they ought to have read it attentively for themselves. A confident traditionalist, dealt with hereinafter, writes of the "pretentious futilities into which we so readily drop when we talk about them [the Gospels] instead of reading them." The justice of the observation is unconsciously but abundantly illustrated by himself; and he certainly proves the need for inducing professed students to read with their eyes open.