The miracles of the birth and childhood are given up without hesitation; they do not belong to the story of the life of Jesus; and it is the same with the miracles at His death. One might fancy it was Strauss speaking when Schleiermacher says: “If we give due consideration to the fact that we have certainly found in these for the most part simple narratives of the last moments of Christ two incidents, such as the rending of the veil of the Temple and the opening of the graves, in reference to which we cannot possibly suppose that they are literal descriptions of actual facts, then we are bound to ask the question whether the same does not apply to many other points. Certainly the mention of the sun’s light failing and the consequent great darkness looks very much as if it had been imported by poetic imagination into the simple narrative.” A rebuke could have no possible effect upon the wind and sea. Here we must suppose either an alteration of the facts or a different causal connexion. In this way Schleiermacher—and it was for this reason that these lectures on the life of Jesus became so celebrated—enabled dogmatics, though not indeed history, to take a flying leap over the miracle question. What is chiefly fatal to a sound historical view is his one‐sided preference for the Fourth Gospel. It is, according to him, only in this Gospel that the consciousness of Jesus is truly reflected. In this connexion he expressly remarks that of a progress in the teaching of Jesus, and of any “development” in Him, there can be no question. His development is the unimpeded organic unfolding of the idea of the Divine Sonship. For the outline of the life of Jesus, also, the Fourth Gospel is alone authoritative. “The Johannine representation of the way in which the crisis of His fate was brought about is the only clear one.” The same applies to the narrative of the resurrection in this Gospel. “Accordingly, on this point also,” so he concludes his discussion, “I take it as established that the Gospel of John is the narrative of an eyewitness and forms an organic whole. The first three Gospels are compilations formed out of various narratives which had arisen independently; their discourses are composite structures, and their presentation of the history is such that one can form no idea of the grouping of events.” The “crowded days,” such as that of the sermon on the mount and the day of the parables, exist only in the imagination of the Evangelists. In reality there were no such days. Luke is the only one of them who has some semblance of historical order. His Gospel is compiled with much insight and critical tact out of a number of independent documents, as Schleiermacher believed himself to have shown convincingly in his critical study of Luke’s Gospel, published in 1817.