What, then, is the historical fact in the resurrection? “The historical fact,” replies Weisse, “is only the existence of a belief—not the belief of the later Christian Church in the myth of the bodily resurrection of the Lord—but the personal belief of the Apostles and their companions in the miraculous presence of the risen Christ in the visions and appearances which they experienced.” “The question whether those extraordinary phenomena which, soon after the death of the Lord, actually and undeniably took place within the community of His disciples, rest upon fact or illusion—that is, whether in them the departed spirit of the Lord, of whose presence the disciples supposed themselves to be conscious, was really present, or whether the phenomena were produced by natural causes of a different kind, spiritual and psychical, is a question which cannot be answered without going beyond the confines of purely historical criticism.” The only thing which is certain is “that the resurrection of Jesus is a fact which belongs to the domain of the spiritual and psychic life, and which is not related to outward corporeal existence in such a way that the body which was laid in the grave could have shared therein.” When the disciples of Jesus had their first vision of the glorified body of their Lord, they were far from Jerusalem, far from the grave, and had no thought of bringing that spiritual corporeity into any kind of relation with the dead body of the Crucified. That the earliest appearances took place in Galilee is indicated by the genuine conclusion of Mark, according to which the angel charges the women with the message that the disciples were to await Jesus in Galilee. Strauss’s conception of myth, which failed to give it any point of vital connexion with the history, had not provided any escape from the dilemma offered by the rationalistic and supernaturalistic views of the resurrection. Weisse prepared a new historical basis for a solution. He was the first to handle the problem from a point of view which combined historical with psychological considerations, and he is fully conscious of the novelty and the far‐reaching consequences of his attempt. Theological science did not overtake him for sixty years; and though it did not for the most part share his one‐sidedness in recognising only the Galilaean appearances, that does not count for much, since it was unable to solve the problem of the double tradition regarding the appearances. His discussion of the question is, both from the religious and from the historical point of view, the most satisfying treatment of it with which we are acquainted; the pompous and circumspect utterances of the very latest theology in regard to the “empty grave” look very poor in comparison. Weisse’s psychology requires only one correction—the insertion into it of the eschatological premise.