in the place of the analysis of the traditions given in the first, we get a synthetic presentation of the rise and gradual growth and elaboration, in more and more exalted forms, of the idea of the Christ of mythical tradition; the successive stages of the development of the Christian consciousness are set forth by reference to the genesis of the ideas of Christ’s person, power, and supernatural exaltation. Thus this genetic method of treatment, followed in the later work, supplants and confirms the result of the former one; while the latter had shown that the miraculous narratives in the Gospels are myth and not history, the new Life shows how in these myths, after all, history is reflected, namely, the history of the religious consciousness of the Christian community. The great advance of this new treatment upon that of the previous work was the fruit of the intervening studies of Baur and his disciples, to which Renan, to the detriment of the critical and historical value of his work, had not paid sufficient attention. The two works of Renan and Strauss were followed by a deluge of literature on the life of Jesus, the historical value of which is very various. To give an account of all these books would require more space than is at my disposal. I must confine myself to the work of Theodor Keim, an English translation of which has been published under the “Theological Translation Fund.” The work is so distinguished by the richness of its learned material, and the ability with which it is handled, as to constitute it the best representation of the present condition of our knowledge of the life of Jesus. Keim’s standpoint differs from that of Strauss by the warmth of religious feeling and enthusiasm which pervades his entire work, while at the same time no fetters are laid upon the critical reason; freedom and piety join hands, in order to be just to the double claim which the truth of history on the one hand, and the church on the other, are justified in presenting. The most brilliant part of Keim’s work is his delineation of the religious personality of Jesus,—how in it were combined, in a unique degree, strength and harmony, complete openness towards the world, with perfect inwardness towards God, so as to become the source of a new religion, in which self-surrender and liberty, humility and energy, enthusiasm and lucidity, are blended, and the chasm of previous ages between God and man filled up. His description of the psychological development of the Messianic consciousness of Jesus out of inward experiences and outward impressions and impulses, is also drawn with great delicacy of touch; at all events, it is an able and suggestive effort to penetrate, as far as the state of the sources admits, by means of sympathetic and reproductive divination, to the personal experiences and mental states of the religious genius from whom a new epoch in the world’s religious history proceeded. Still, as