In America the whole question has been simply ignored. It generally takes, in fact, about a decade for an important foreign work to reach us,—except in the case of a very few scholars who have already gained our ear. According to this reckoning it is time the “Sketch” were translated. In view both of the acceptance which Schweitzer’s theory has met with in England and of the opposition made to it there, it is high time that his most cogent and careful statement of his position be made known. For although Schweitzer’s position is restated in his latter work already [pg 022] translated into English, and is there also illuminated from various sides, particularly in its relation to Wrede’s work—which appeared in the same year as the “Sketch” and is so strikingly like it so far as its criticism goes and so different in its result,—yet it cannot be adequately appreciated without a study of the earlier work. It is known that Albert Schweitzer has for some time been preparing to go as medical missionary to the Congo. But in spite of his medical studies he has recently found time to publish a brilliant “History of Pauline Study since the Reformation.”_(_5_)_This is in a way a continuation of the history of the study of the life of Jesus. Here again Schweitzer has a view of his own: in all the complexity of Paul’s thought he perceives a unity which is due to the pervading eschatological outlook. Fortunately, this view of his own, instead of being appended to the historical study, as in the former book, is to be published separately under the title: _Die Mystic des Apostles Paulus._ This practical measure will insure that it shall not be overlooked. It is to be hoped too that it will not have to wait long for an English translation. [pg 023] Professor Schweitzer found time also to prepare a new and much enlarged edition of his _Geschichte der Leben-Jesu-Forschung_ (History of the Study of the Life of Jesus), which is the title by which he now more aptly describes his well known work. He has brought this history down to date, and in the short concluding chapter he suggests a number of pregnant reflections which will later be referred to in this introduction with the aim of conciliating this archæological world of Jesus’ thought with our religious estimate of his person. It must be recognised from the outset that _time_ is necessary for such an adjustment. The perception of the eschatological character of the Gospels is a sudden emergency: we have not yet had time to assimilate it.