I was by now too experienced in literary criticism to regard the Gospels as myths. They had not the mythical taste. And yet the very matter which they set down in their artless, historical fashion — those narrow, unattractive jews, too blind to the mystical wealth of the Pagan world around them — was precisely the matter of great myths. If ever a myth had become a fact, had been incarnated, it would be just like this. And nothing else in all literature was just like this. Myths were like it in one way. Histories were like it in another, but nothing was simply alike. And no person was like the Person it depicted; as real, as recognizable, through all that depth of time... yet also so luminous, lit by a light from beyond the world, a god. But if a god — we are no longer polytheists — then not a god, but God. Here and here only in all time the myth must have become fact; the Word, flesh; God, Man. This is not "a religion," nor "a philosophy." It is the summing up and actuality of them all.

The old liberal theologians in Germany began by accepting the presupposition of the uniformity of natural causes as a closed system. Thus they rejected everything miraculous and supernatural, including the supernatural in the life of Jesus Christ. Having done that, they still hoped to find a historical Jesus in a rational, objective, scholarly way by separating the supernatural aspect of Jesus' life from the "true history". Their search for the historical Jesus was doomed to failure. The supernatural was so intertwined with the rest that if they ripped out all the supernatural, there was no Jesus left! If they removed all the supernatural, no historical Jesus remained; if they kept the historical Jesus, the supernatural remained as well.