On the Experience movement there is an extensive literature associated with Schleiermacher, his theology and his influence on theology ; and with Ritschl and his school (chiefly in Ger- man), cf. in English, Pfleiderer, Development of Theology in Germany and in Great Britain in 19th century ; Adams Brown, Essence of Christianity ; Oman, translation of Schleiermacher's Reden, Introduction ; Garvie, The Ritschlian Theology ; M. Arnold, Literature and Dogma, Last Essays on Church and Religion ; Seeley, Ecce Homo.
On the Historico-critical movement noteworthy are the fol- lowing : Gardner, A Historic Vieiv of the NT ; Moffatt, His- torical NT, Prolegomena and General Notes ; O. Cone, Gospel Criticism and Historical Christianity ; Schweitzer, Von Rei- rnarus zu Wrede ; Otto Schmiedel, Die Hauptprobleme der Leben-Jesu- Forschung ; the works of Strauss, Renan, Keim, etc., to be found in translations.
On the Social and Psychological influences consult C. C Everett's Psychological Elements of Religious Faith ; Valli, II fondamento psicologico della, Religione ; Naumann, Das soziale Programm der evangelischen Kirche, Jesus als Volks- mann ; James, Varieties of Religious Experience ; Hyde, Out- lines of Social Theology ; King, Theology of the Social Conscious- ness ; Dole, Theology of Civilization ; Nash, Genesis of the Social Consciousness ; Peabody, Jesus Christ and the Social Question, Jesus Christ and the Christian Character ; Weinel, Jesus im XlXten Jahrhundert ; Du Bose, The Gospel in the Gospels.
Minor books worth study are Kaftan, Kant der Philosoph des Protestantism/us ; Bergmann, Ethik als Kulturphilosophie ; Goguel, Wilhelm Herrmann et le probUme religieux actuel ; Mellone, Converging Lines of Religious Thought, Leaders of Religious Thought ; Mallock, Reconstrtiction of Belief; King, Reconstruction in Theology ; Gordon, The Christ of To-day ; Van Dyke, The Gospel for an Age of Doubt ; Macdonnell, Christ ; Sheldon, An Ethical Movement ; Dole, The Coming People ; Coe, Religion of a Mature Mind ; F. W. Newman, The Hebreio Jesus ; Hughes, Ethical Christianity ; Blatchford, God and My Neighbour ; J. M. Robertson, Pagan Christs ; Cairns, ' Chris- tianity in the Modern World ' {Contemp. Rev. 1903-1904).
The works of Nietzsche and Tolstoi may be had in excellent translations.
On Christ in modern English literature cf. Armstrong, Faith and Doubt in the Century's Poets ; Wilson, Theology of Modern Literature ; Lyttelton, Modem Poets of Faith, Doubt, Pagan- ism ; Stubbs, The Christ of English Poetry ; Stopford Brooke, Theology in the English Poets. A. S. MARTIN.
CHRIST IN JEWISH LITERATURE.— In spite of the fact that Jewish literature covers the m hole period from the time of Christ to the present day, and that the relations between Jews and Christians during that period have usually been far from friendly, the references to Christ in the writings of Jews are, comparatively speaking, few and unim- portant. What there are do not add anything to our knowledge of the history of the life of Christ. Such interest as they possess is due to their signifi- cance as indications of the way in which Jews were wont to think and speak amongst themselves of the Founder of Christianity. And it is safe to assert that in general they did not often occupy their thoughts with Him. Whatever may have been the reason, they very seldom mentioned Him ; and they seem to have neither received any direct im- pression, nor inherited any tradition of His spiritual
CHRIST IN JEWISH LITERATURE
877
greatness.
The few allusions to Him contained in the Talmud and the contemporary literature are, for the most part, contemptuous references to one who deceived Israel, and who owed his birth to the unfaithfulness of his mother. But they are a mere drop in the ocean of the Talmud, and do not warrant the assertion of a general and bitter hatred on the part of the Rabbis towards Him. In the mediajval literature the scattered hints of the Talmud were developed into the book called the ToVdbth Jeshu, which is a mere lampoon, and in some parts a very disgusting one. But there is good ground for saying that this book was not countenanced by the best representatives of the Jewish religion, and did not express their opinion. It is on a level with such misrepresentations of the Roman Catholic and Protestant religions as find favour' with the ignorant and bigoted of the opposite partj', but are repudiated by the responsible leaders on either side. Instances are to be found in which leaders of Jewish thought in the Middle Ages have made reference to Christ in the language of civil courtesy, or even of appreciation. It is true that such allusions are mostly contained in speeches addressed to Christians on the occasion of public debates, and were, perhaps, influenced by the thought of the danger incurred by plain speaking. But there is evidence to show that in writings in- tended only for Jews the writers could refer to Jesus without bitterness, and point out what they deemed to be His mistakes without blackening His character. In modern literature the chief Jewish historians write of Jesus as of a great historical personage ; and though they, naturally, do not see in Him as much as Christians see, they honestly try to present historical truth and to avoid tradi- tional prejudice. It is only in modern literature that there is to be found a serious and deliberate Jewish opinion about Jesus, a real contribution to the study of His life and character. The earlier references illustrate chiefly the ettect of persecution and mutual hatred upon the Jewish mind.