[26] Dr. Flinders Petrie even infers a "late" reference to the Virgin-Birth. The Growth of the Gospels, 1910, p. 86. This Loisy rejects.
[27] See the useful work of Mr. A. J. Jolley, The Synoptic Problem for English Readers, 1893.
[28] Yet B. Weiss had contended (Manual, Eng. tr. ii, 224) that Mark ii, 24 ff., 28, "must be taken from a larger collection of sayings in which the utterances of Jesus respecting the keeping of the Sabbath were put together (Matt. xii, 2-8)."
[29] Cp. Dr. R. H. Charles, The Book of Jubilees, 1902, p. xiv.
[31] Manual of Introd. to the N. T., Eng. tr. 1888, ii, 261.
[35] I have wasted a good deal of time in reading and in confuting the Baconians, but only in one or two of them have I met with any etymologies. Their doctrine had no such origin, and in no way rests on etymologies. Not once have I seen in their books an appeal to anti-theological bias, and hardly ever an emendation, though there are plenty of "forced parallels." Nor are etymologies primary elements in any form of the myth theory. Mr. Sinclair seems to "unpack his mouth with words" in terms of a Shakespearean formula.
[36] Eng. trans. by Prof. D. M. Kay, 1902.
[37] Wellhausen notably does--Einleitung in die drei ersten Evangelien, 1905, pp. 39-41. Dr. R. H. Charles, who in his masterly introduction to the Assumption of Moses indicates so many blunders of German scholars, may be reckoned quite able to criticize Dalman in his turn.
[38] Cp. Schechter, Some Aspects of Rabbinic Theology, 1909, pp. 65-66.
[39] Rev. A. Wright, Some New Testament Problems, p. 212.
[40] Blass, Philology of the Gospels, 1898, p. 35.
[41] Die Entstehung und der Charakter unserer Evangelien, 1907, p. 9.
[42] With the customary bad faith of the orthodox apologist, Dr. Thorburn represents as a sudden change of thesis the proposition that "the Christian narrative is merely an ethical adaptation of the Greek story," because that proposition follows on the remark that the Christian myth "might fairly be regarded" [as it actually has been] "as a later sophistication" of the Buddhist myth. On this "might" there had actually followed, in the text quoted, the statement: "There are fairly decisive reasons, however, for concluding that the Christian story was evolved on another line." This sentence Dr. Thorburn conceals from his readers. There had been no change of thesis whatever.