after the issue of the first volume of the _Life of Jesus_. It
discussed the question whether Christ's life rested on a historical or
mythical basis. The conclusion was an uncompromising decision in favor
of the former view. Steudel represented the old Lutheran orthodoxy.

We now meet with the name of Hengstenberg, whom Providence designed to
be an instrument of much good to the theology of the present day. He
proved himself an unflinching hero when he dealt his first blows from
his professor's chair in Berlin. His utterances soon acquired great
importance wherever the current controversies attracted attention. He
was the leader of the young orthodox school, and in his newly-founded
_Evangelical Church Gazette_, he pictured his times in the language of
desolation. His words were worthy of the dark days of Jeremiah.
Adopting the exclamation of that prophet, he cried aloud, "Oh that my
head were waters, and mine eyes a fountain of tears, that I might weep
day and night for the slain of the daughter of my people!" Theologians,
philosophers, and tradesmen seemed to him to be overwhelmed in
skepticism. But he had a lion's heart, and fought steadily for the
growth of the pure faith of the olden time. Nor has he grown tired of
the warfare. He appears to have been born upon the battle-field, within
sound of drum and cannon. He is as much the warrior to-day as when he
entered the lists against Strauss nearly thirty years ago. His opinion
of his great antagonist may be summed up in his own language. He says of
him that, "He has the heart of a leviathan, which is as hard as a stone
and as firm as the nether millstone; he assails the Lord's Anointed with
composure and cold-bloodedness; and not a tear of pity flows from his
eyes."

Harless and Hoffman followed in spirited criticisms on the _Life of
Jesus_. Tholuck next appeared upon the arena in his _Credibility of the
Gospel History_. This production was somewhat declamatory in style, but
that was no barrier to its utility. It attacked Strauss in the weakest
spot, namely, in his deductions against the authenticity and apostolic
origin of the gospels. Tholuck defines a miracle to be an event which
appears contrary to the course of nature, and has a religious origin and
aim. He allows that inspiration is not total but partial, and that it is
but fair to concede to his opponent the presence of Scriptural defects,
such as mistakes of memory, and errors in historical, chronological, an