critical opinion. But it can hardly be said that Strauss's theory is entirely extinct. A certain element of it must be retained by all who reject the miraculous legends of the Gospels, and are yet unwilling to consider them forgeries. However, it is true that the interval between the death of Jesus and the appearance of the Gospels is not now thought to have been so great as Strauss imagined, and as the elaborate accretion of myths which he taught would require. To regard the Gospel story as a conglomerate of a few facts and an enormous quantity of innocent fictions like Greek or Roman mythology, or Hindoo theology, we must suppose a longer period of growth than we should, perhaps, be justified in demanding. Still, there was a considerable interval between the events and the publication of their compound narrative. There is actually in that narrative a very large quantity of mythological and superstitious insertions. Hence it is usually thought that, in the interval, the few authenticated facts of Christ's career had been gradually incrusted with the romantic and quasi-mythic additions of unthinking fervour.
However, the school which immediately replaced the mythical school regarded the New Testament documents somewhat in the light of forgeries. No doubt there is much justification for such an hypothesis; literary criticism had discovered a quantity of such forgeries in the Old Testament, ecclesiastics have been convicted of many such during the Christian era (as the Isidorian Decretals and the works of Dionysius the Areopagite), and modern ecclesiastics show an edifying coolness in defending the work of Hilkiah and the priestly writers. The Tübingen school, therefore—a group of Tübingen professors, headed by F. Baur, Zeller, Schwegler, and other Hegelians—rejected the late origin and gradual growth of Strauss, and thought that the books of the New Testament were so many party pamphlets in which facts had been coloured and distorted with partizan zeal, and even direct forgeries admitted. The theory was connected with a larger hypothesis on the origin of the Christian Church. It was thought that two opposing tendencies were discernible in the nascent Church—a conservative, Judaizing, Ebionite tendency and a liberal and latitudinarian tendency under the leadership of Paul; the several parts of the New Testament were discordant emana-
