Hase rightly observes that the Messiahship of Jesus plays next to no part in His preaching, at any rate at first, and that, before the incident at Caesarea Philippi, it was only in moments of enthusiastic admiration, rather than with settled conviction, that even the disciples looked on Him as the Messiah. This indication of the central importance of the declaration of the Messiahship at Caesarea Philippi is another sign‐post pointing out the direction which the future study of the life of Jesus was to follow. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ Schleiermacher’s Life of Jesus introduces us to quite a different order of transitional ideas. Its value lies in the sphere of dogmatics, not of history. Nowhere, indeed, is it so clear that the great dialectician had not really a historical mind than precisely in his treatment of the history of Jesus. From the first it was no favourable star which presided over this undertaking. It is true that in 1819 Schleiermacher was the first theologian who had ever lectured upon this subject. But his Life of Jesus did not appear until 1864. Its publication had been so long delayed, partly because it had to be reconstructed from students’ note‐books, partly because immediately after Schleiermacher, in 1832, had delivered the course for the last time, it was rendered obsolete by the work of Strauss. For the questions raised by the latter’s Life of Jesus, published in 1835, Schleiermacher had no answer, and for the wounds which it made, no healing. When, in 1864, Schleiermacher’s work was brought forth to view like an embalmed corse, Strauss accorded to the dead work of the great theologian a dignified and striking funeral oration. Schleiermacher is not in search of the historical Jesus, but of the Jesus Christ of his own system of theology; that is to say, of the historic figure which seems to him appropriate to the self‐consciousness of the Redeemer as he represents it. For him the empirical has simply no existence. A natural psychology is scarcely attempted. He comes to the facts with a ready‐made dialectic apparatus and sets his puppets in lively action. Schleiermacher’s dialectic is not a dialectic which generates reality, like that of Hegel, of which Strauss availed himself, but merely a dialectic of exposition. In this literary dialectic he is the greatest master that ever lived. The limitations of the historical Jesus both in an upward and downward direction are those only which apply equally to the Jesus of dogma. The uniqueness of His Divine self‐consciousness is not to be tampered with. It is equally necessary to avoid Ebionism which does away with the Divine in Him, and Docetism which destroys His humanity. Schleiermacher loves to make his hearers shudder by pointing out to them that the least false step entails precipitation into one or other of these abysses; or at least would entail it for any one who was not under the guidance of his infallible dialectic.