Note 2 — PREFACE TO THE FIRST AND SECOND EDITIONS

“The time is passed,” says Jülicher, “when among the learned the question could be put whether an ‘historical’ Jesus existed at all.”2 The literature cited does not appear to justify this assertion. On the contrary, that time seems only commencing. Indeed, an unprejudiced judge might find that even Jülicher’s own essay, in which he treated of the so-called founder of the Christian religion in the “Kultur der Gegenwart,” and in which he declared it “tasteless” to look upon the contents of the Gospels as a myth, speaks rather against than for the historical reality of Jesus. For the rest, official learning in Germany, and especially theology, has, up to the present, remained, we may almost say, wholly unmoved by all the above-mentioned publications. To my mind it has not yet taken up a serious position regarding Robertson. Its sparing citations of his “Pagan Christs” do not give the impression that there can be any talk of its having a real knowledge of his expositions.3