The following discussion is intended to deal, from one particular point of view, with the problem of the origin of Christianity. That problem is an important historical problem, and also an important practical problem. It is an important historical problem not only because of the large place which Christianity has occupied in the medieval and modern world, but also because of certain unique features which even the most unsympathetic and superficial examination must detect in the beginnings of the Christian movement. The problem of the origin of Christianity is also an important practical problem. Rightly or wrongly, Christian experience has ordinarily been connected with one particular view of the origin of the Christian movement; where that view has been abandoned, the experience has ceased. This dependence of Christianity upon a particular conception of its origin and of its Founder is now indeed being made the object of vigorous attack. There are many who maintain that Christianity is the same no matter what its origin was, and that therefore the problem of origin should be kept entirely separate from the present religious interests of the Church. Obviously, however, this indifference to the question as to what the origin of Christianity was depends upon a particular conception of what Christianity now is; it depends upon the conception which makes of Christianity simply a manner of life. That conception is indeed widespread, but it is by no means universal; there are still hosts of earnest Christians who regard Christianity, not simply as a manner of life, but as a manner of life founded upon a message--upon a message with regard to the Founder of the Christian movement. For such persons the question of the origin of Christianity is rather to be called the question of the truth of Christianity, and that question is to them the most important practical question of their lives. Even if these persons are wrong, the refutation of their supposed error naturally proceeds, and has in recent years almost always proceeded, primarily by means of that very discussion of the origin of the Christian movement which is finally to be shorn of its practical interest. The most important practical question for the modern Church is still the question how Christianity came into being.