If we are to speak of the present it must be fully admitted that even historical science, when it desires to continue the history of Christianity beyond the life of Jesus, cannot help protesting against the one‐sidedness of the eschatological world of thought of the “Founder.” It finds itself obliged to distinguish in the thought of Jesus “permanent elements and transitory elements” which, being interpreted, means eschatological and not essentially eschatological materials; otherwise it can get no farther. For if Jesus’ world of thought was wholly and exclusively eschatological, there can only have arisen out of it, as Reimarus long ago maintained, an exclusively eschatological primitive Christianity. But how a community of that kind could give birth to the Greek non‐eschatological theology no Church history and no history of dogma has so far shown. Instead of that they all—Harnack, with the most consummate historical ability—lay down from the very first, alongside of the main line intended for “contemporary views” traffic, a relief line for the accommodation of through trains of “non‐temporally limited ideas”; and at the point where primitive Christian eschatology becomes of less importance they switch off the train to the relief line, after slipping the carriages which are not intended to go beyond that station. This procedure has now been rendered impossible for them by Weiss, who leaves no place in the teaching of Jesus for anything but the single‐line traffic of eschatology. If, during the last fifteen years, any one had attempted to carry out in a work on a large scale the plan of Strauss and Renan, linking up the history of the life of Jesus with the history of early Christianity, and New Testament theology with the early history of dogma, the immense difficulties which Weiss had raised without suspecting it, in the course of his sixty‐seven pages, would have become clearly apparent. The problem of the Hellenisation of Christianity took on quite a new aspect when the trestle bridge of modern ideas connecting the eschatological early Christianity with Greek theology broke down under the weight of the newly‐discovered material, and it became necessary to seek within the history itself an explanation of the way in which an exclusively eschatological system of ideas came to admit Greek influences, and—what is much more difficult to explain—how Hellenism, on its part, found any point of contact with an eschatological sect.