According to Colani, therefore, Jesus did not expect to come again from Heaven to complete His work. It was completed by His death, and the purpose of the coming of the Spirit was to make manifest its completion. Strauss and Renan had entered upon the path of explaining Jesus’ preaching from the history of the time by the assumption of an intermixture in it of Jewish ideas, but it was now recognised “that this path is a cul‐de‐sac, and that criticism must turn round and get out of it as quickly as possible.” The new feature of Colani’s view was not so much the uncompromising rejection of eschatology as the clear recognition that its rejection was not a matter to be disposed of in a phrase or two, but necessitated a critical analysis of the text. The systematic investigation of the Synoptic apocalypse was a contribution to criticism of the utmost importance. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ In the year 1882 Volkmar took up this attempt afresh, at least in its main features.(151) His construction rests upon two main points of support; upon his view of the sources and his conception of the eschatology of the time of Jesus. In his view the sole source for the Life of Jesus is the Gospel of Mark, which was “probably written exactly in the year 73,” five years after the Johannine apocalypse. The other two of the first three Gospels belong to the second century, and can only be used by way of supplement. Luke dates from the beginning of the first decade of the century; while Matthew is regarded by Volkmar, as by Wilke, as being a combination of Mark and Luke, and is relegated to the end of this first decade. The work is in his opinion a revision of the Gospel tradition “in the spirit of that primitive Christianity which, while constantly opposing the tendency of the apostle of the Gentiles to make light of the Law, was nevertheless so far universalistic that, starting from the old legal ground, it made the first steps towards a catholic unity.” Once Matthew has been set aside in this way, the literary elimination of the eschatology follows as a matter of course; the much smaller element of discourse in Mark can offer no serious resistance.