For the purposes of this inquiry, all miracles, strictly so-called, are out of discussion. This does not mean that the myth-theory of Jesus is an outcome of atheistic philosophy. One of the most brilliant of modern books on Jesus is the work of an avowed atheist, [25] who accepted substantially the whole of the non-supernatural presentment of Jesus in the gospels, taking it to be a bad biography, and subjecting the doctrine to keen but sympathetic criticism. This writer, dismissing miracles as outside debate, had a conviction of the historicity of Jesus which was in no way affected by a knowledge of modern documentary criticism. On the other hand, Professor Arthur Drews, author of The Christ Myth, expressly claims to urge the myth-theory in the interest of theistic religion. Of course he too dismisses miracles as outside discussion. Those who are still concerned to discuss them, and to affirm such beliefs as those of the Virgin Birth and the Resurrection, should turn their attention to the well-known work of the late W. R. Cassels, Supernatural Religion, [26] in which the whole supernaturalist case, in its double aspect of "revelation" and miracles, is examined with an abundance of learning, patience, and candour. Disparaged in its day by professional orthodox scholars, that treatise has so completely done its special work in the general criticism of supernaturalist faith that, however common orthodoxy may still be, the matter is now little debated among instructed men. Those who still hold the orthodox position, therefore, are not here addressed. Our inquiry invites the attention only of those who, abandoning the supernaturalist basis of the Christian creed, seek to retain (it may be as the ground for a transformed "Christianity") (1) the human personality which they believe to have underlain the admitted myths of the record, and (2) the teachings--or some of them--ascribed to the God-Man of the Gospels. The problem is one of historical criticism, and does not turn upon theism or atheism. The historicity of Jesus is maintained not only by "Christians" of various degrees of heterodoxy but by some professed rationalists; by critics eminent for judicial temper, as by Professor Schmiedel of Zürich; and on the other hand by Dr. F. C. Conybeare.