[443] Cp. Saint-Yves, Les Saints successeurs des Dieux, 1907; J. Rendel Harris, The Dioscuri in the Christian Legends, 1903. [444] Compare Soltau's remarks on the hostility still shown to professional scholars who merely reject the Virgin Birth (work cited, p. 2), and the plea of Brandt for his piety (Die evangelische Geschichte, Vorwort). [445] Apropos d'histoire des religions, end. [446] Compare the recent volume of debate between Dr. Sanday and the Rev. N. P. Williams on Form and Content in the Christian Tradition. Mr. Williams argues against Dr. Sanday--who is less destructive in his criticism than M. Loisy--in this very fashion. [447] Essay on Dr. Johnson (1884). [448] Apropos d'histoire des religions, p. 320. [449] Jésus et la trad. évang. pp. 286, 288. [450] Id. p. 277. [451] Jesus in Modern Criticism, p. 85. [452] Id. p. 86. [453] Id. p. 12. [454] Id. p. 87. [455] Jesus in Modern Criticism, pp. 79-81. [456] C.M. 392. [457] C.M. p. 90. [458] So far as I am aware, the only explicit condemnation passed in the German Reichstag on the German submarine policy has been delivered by the Socialist Adolf Hoffmann, a professed Freethinker. He pronounced it "shameful," and was duly called to order. [459] I have briefly put the case in pref. to S.H.C. [460] Dr. Rendel Harris, on the other hand, in effect avows that his heart is warmed by fictitious "Odes of Solomon," in which the writer puts imaginary language in the mouth of the Christ. [461] See J. McCabe, Sources of the Morality of the Gospels, R.P.A., 1914. [462] C.M. 403 sq. [463] Test. Gad, vi, 1-7. [464] Canon Charles, in loc. [465] There are many such close parallels of thought and diction between the two books. See Canon Charles's introduction, § 26. [466] In The Historical Jesus, pp. 23-26, I had to point out how two Doctors of Divinity, of high pretensions, had scornfully denied that that story had ever been transcended, and how signally they erred. The second, the Rev. Dr. T. J. Thorburn, has since produced another work, in which the subject is carefully ignored. When theologians thus exhibit themselves as morally colour-blind, they relieve us of the necessity of proving at any length how congenitally incompetent they are to determine the moral problems of sociology by the authority they presume to flaunt. [467] Schmiedel, Jesus, end. [468] Art. Acts in Encyc. Bib., citing iv, 20; xiv, 22; xx, 24; xxi, 13; xxiv, 16. [469] Egyptian Magic, 1899, pref. [470] Comparative Religion, 1912, p. 57. [471] Set forth in the National Reformer, May 15, 1887. Barnabas in effect avows that he is copying previous teaching. [472] There are two titles. It is surmised, with good reason, that this was the original, though Mr. Gordon argues that it may be Sabellian, and of the third or fourth century. The "Lord" (the name is here used without the article, which was normally used in Christian writings) refers to the God of the Jews, not to Jesus.