His position in this work was as mediator between
reason and revelation. He brought into the conflict concerning Strauss'
_Life of Jesus_ an element of heated argument, and egotism, which
ripened into his subsequent antagonism to the supernatural school. His
entrance upon this field of strife may be comprehended by Schwartz's
comparison of him with Carlstadt and Thomas Munzer, who had lived in the
exciting period of the Reformation.
An enumeration of the titles of the works which appeared at frequent
intervals during the ten years succeeding the issue of Strauss' _Life of
Jesus_, indicates that toward the close of this period the controversy
was directed more to the particular gospels than to the life of Christ
as a unit. The many theories advanced exceeded all the ordinary
illustrations of literary fecundity and extravagance in the department
of theology. There was no theologian of note who did not take part in
the contest. Pastors of obscure provincial churches, who did not venture
upon a complete life of the Messiah, felt themselves competent either to
originate a new view of one or more of the gospels, or to elaborate a
borrowed one.
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