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ideas, but by evading the question of miracle he slurred over a difficulty which needed to be faced and solved before it should be possible to entertain the hope of forming a really historical conception of the life of Jesus. In reading Herder one is apt to fancy that it would be possible to pass straight on to Strauss. In reality, it was necessary that a very prosaic spirit, Paulus, should intervene, and should attack the question of miracle from a purely historical standpoint, before Strauss could give expression to the ideas of Herder in an effectual way, i.e. in such a way as to produce offence. The fact is that in theology the most revolutionary ideas are swallowed quite readily so long as they smooth their passage by a few small concessions. It is only when a spicule of bone stands out obstinately and causes choking that theology begins to take note of dangerous ideas. Strauss is Herder with just that little bone sticking out — the absolute denial of miracle on historical grounds. That is to say, Strauss is a Herder who has behind him the uncompromising rationalism of Paulus.