But the world continued to exist, and its continuance brought this one‐ sided view to an end. The supra‐mundane Christ and the historical Jesus of Nazareth had to be brought together into a single personality at once historical and raised above time. That was accomplished by Gnosticism and the Logos Christology. Both, from opposite standpoints, because they were seeking the same goal, agreed in sublimating the historical Jesus into the supra‐mundane Idea. The result of this development, which followed on the discrediting of eschatology, was that the historical Jesus was again introduced into the field of view of Christianity, but in such a way that all justification for, and interest in, the investigation of His life and historical personality were done away with. Greek theology was as indifferent in regard to the historical Jesus who lives concealed in the Gospels as was the early eschatological theology. More than that, it was dangerous to Him; for it created a new supernatural‐historical Gospel, and we may consider it fortunate that the Synoptics were already so firmly established that the Fourth Gospel could not oust them; instead, the Church, as though from the inner necessity of the antitheses which now began to be a constructive element in her thought, was obliged to set up two antithetic Gospels alongside of one another. When at Chalcedon the West overcame the East, its doctrine of the two natures dissolved the unity of the Person, and thereby cut off the last possibility of a return to the historical Jesus. The self‐contradiction was elevated into a law. But the Manhood was so far admitted as to preserve, in appearance, the rights of history. Thus by a deception the formula kept the Life prisoner and prevented the leading spirits of the Reformation from grasping the idea of a return to the historical Jesus.