What shall we think of such reasoning from the platform of a presumable rationalist movement? Does not the Professor know that the story of the resurrection of Jesus is not original, but a repetition of older stories of the kind? Had the world never heard of such after-death apparitions before Jesus' day, it would never have invented the story of his resurrection. And how does the Professor know that the story of Jesus' resurrection is not going to meet the same fate which has overtaken all other similar stories? Is it not already passing into the shade of neglect? Are not the intelligent among the Christians themselves beginning to explain the resurrection of Jesus allegorically, denying altogether that he rose from the dead in a literal sense? Moreover, the pre-Christian stories of similar resurrections lived to an old age,--two or three thousand years--before they died, and the story of Jesus' resurrection has yet to prove its ability to live longer. All miraculous beliefs are disappearing, and the story of the Christian resurrection will not be an exception. But Prof. Adler's motive in believing that the story of the resurrection of Jesus shall live, is to offer it as an argument for immortality, and in so doing he strains the English language in lauding Jesus. He says: "In my opinion, people believed in the resurrection of Jesus because of the precedent conviction in the minds of the disciples that such a man as Jesus could not die, because of the conviction that a personality of such superlative excellence, so radiant, so incomparably lofty in mien and port and speech and intercourse with others, could not pass away like a forgotten wind, that such a star could not be quenched."