Hase’s conception even of the non‐miraculous portion of the history of Jesus is not free from rationalistic traits. He indulges in the following speculations with regard to the celibacy of the Lord. “If the true grounds of the celibacy of Jesus do not lie hidden in the special circumstances of His youth, the conjecture may be permitted that He from whose religion was to go forth the ideal view of marriage, so foreign to the ideas of antiquity, found in His own time no heart worthy to enter into this covenant with Him.” It is on rationalistic lines also that Hase explains the betrayal by Judas. “A purely intellectual, worldly, and unscrupulous character, he desired to compel the hesitating Messiah to found His Kingdom upon popular violence.... It is possible that Judas in his terrible blindness took that last word addressed to him by Jesus, ‘What thou doest, do quickly,’ as giving consent to his plan.” But Hase again rises superior to this rationalistic conception of the history when he refuses to explain away the Jewish elements in the plan and preaching of Jesus as due to mere accommodation, and maintains the view that the Lord really, to a certain extent, shared this Jewish system of ideas. According to Hase there are two periods in the Messianic activity of Jesus. In the first He accepted almost without reservation the popular ideas regarding the Messianic age. In consequence, however, of His experience of the practical results of these ideas, He was led to abandon this error, and in the second period He developed His own distinctive views. Here we meet for the first time the idea of two different periods in the life of Jesus, which, especially through the influence of Holtzmann and Keim, became the prevailing view, and down to Johannes Weiss, determined the plan of all Lives of Jesus. Hase created the modern historico‐psychological picture of Jesus. The introduction of this more penetrating psychology would alone suffice to place him in advance of the rationalists. Another interesting point is the thorough way in which he traces out the historical and literary consequences of this idea of development. The apostles, he thinks, did not understand this progress of thought on the part of Jesus, and did not distinguish between the sayings of the first and second periods. They remained wedded to the eschatological view. After the death of Jesus this view prevailed so strongly in the primitive community of disciples that they interpolated their expectations into the last discourses of Jesus. According to Hase, the apocalyptic discourse in Matt. xxiv. was originally only a prediction of the judgment upon and destruction of Jerusalem, but this was obscured later by the influx of the eschatological views of the apostolic community. Only John remained free from this error. Therefore the non‐eschatological Fourth Gospel preserves in their pure form the ideas of Jesus in His second period.