eur a la Faculte de Theologie Protestante de
Montauban.[4]

_Vie de Jesus_, par le Dr. Strauss; traduite par M. Littre,
Membre de l'Institut.[5]

_Revue de Theologie et de Philosophie Chretienne_, publiee
sous la direction de M. Colani, de 1850 a 1857.--_Nouvelle
Revue de Theologie_, faisant suite a la precedente depuis
1858.[6]

[Footnote 1: While this work was in the press, a book has appeared
which I do not hesitate to add to this list, although I have not read
it with the attention it deserves--_Les Evangiles_, par M. Gustave
d'Eichthal. Premiere Partie: _Examen Critique et Comparatif des Trois
Premiers Evangiles_. Paris, Hachette, 1863.]

[Footnote 2: Leyde, Noothoven van Goor, 1862. Paris, Cherbuliez. A
work crowned by the Society of The Hague for the defence of the
Christian religion.]

[Footnote 3: Strasbourg, Treuttel and Wurtz. 2nd edition. 1860. Paris,
Cherbuliez.]

[Footnote 4: Paris, Michel Levy freres, 1860.]

[Footnote 5: Paris, Ladrange. 2nd edition, 1856.]

[Footnote 6: Strasbourg, Treuttel and Wurtz. Paris, Cherbuliez.]

The criticism of the details of the Gospel texts especially, has been
done by Strauss in a manner which leaves little to be desired.
Although Strauss may be mistaken in his theory of the compilation of
the Gospels;[1] and although his book has, in my opinion, the fault of
taking up the theological ground too much, and the historical ground
too little,[2] it will be necessary, in order to understand the
motives which have guided me amidst a crowd of minutiae, to study the
always judicious, though sometimes rather subtle argument, of the
book, so well translated by my learned friend, M. Littre.

[Footnote 1: The great results obtained on this point have only been
acquired since the first edition of Strauss's work. The learned critic
has, besides, done justice to them with much candor in his after
editions.]

[Footnote 2: It is scarcely necessary to repeat that not a word in
Strauss's work justifies the strange and absurd calumny by which it
has been attempted to bring into disrepute with superficial persons, a
work so agreeable, accurate, thoughtful, and conscientious, though
spoiled in its general parts by an exclusive system. Not only has
Strauss never denied the existence of Jesus, but each page of his book
implies this existence. The truth is, Strauss supposes the individual
character of Jesus less distinct for us than it perhaps is i