Slain god cult, the idea not primitive in Christianity, but a development of Pauline thought, 177
Smith, Prof. W. B., uses the Gospels as historical documents whenever it suits his argument, 192, 197;
on the sublimity of the initial letter J, 195;
on the Acts and Epistles, 197;
on esoterism of early Church, 192 foll.;
his hypothesis of a pre-Christian Jesus, 32;
his hypothesis based on the exiguous evidence of [ Acts xviii, 24] foll., 35;
insists on the monotheistic significance of the Gospels, 74, 187, 190;
his hypothesis that Jesus was an ancient monotheist deity humanized, 84, 124;
he misunderstands the Gospels, and turns them into allegory, 85 foll., 188 foll.;
disputes the antiquity of the Pauline Epistles, 126 foll.;
his use of the argument from silence, 130;
attempts to explain away the brethren of Jesus, 145 foll.;
his theory that the Gospels represent a “crusade for monotheism,” 187 foll.;
he contradicts his main presuppositions in order to argue from the Gospels at all, 191
Socialism, modern, resembles apocalyptic faith of earliest Christians, 102
Solomon, Psalms of, upon the Messiah as the Last Judge, 21
Solon, doubts implied by the hypercritics as to his historicity, 4
Spencer, Dr. John, on methods of comparative religion, 72
Suetonius’s application of epithet Malefica to Christian religion, 161, 165
Suetonius on oriental messiahs, 196;
his phrase impulsore Chresto, its meaning according to Dr. Drews, 164 foll.
Sulzbach, A., on Peter’s keys, 64
Sunday-school style of criticism of Robertson, Drews, and W. B. Smith, 23, 43, 168, and passim