"The apostle Paul … was conscious of the new in his apprehension of the gospel over against the primitive Jewish-Christian Church, and based the right of his apostolic preaching not upon human tradition, but upon the revelation of the Spirit of Christ in his heart. ... The “Christ according to the Spirit,” as Paul preached him, was certainly not identical with the “Christ according to the flesh,” as he lived in the recollection of the Primitive Church. For Paul had stripped off the Jewish in this individual phenomenon, in order to bring forth and exalt as an object of faith to gentiles and Jews alike the universal religious principle alone. His Christ is the ideal Son of God, i.e. the personification of the religious idea as it lived in the soul of Jesus, of the love of God and men as it had been the impelling principle of his life-work."

“The Philosophy of Religion: On the Basis of Its History, Vol. 1, 1886 · Vol. 2, 1887 · Vol. 4, 1888 · Vol. 1, 1894 · Vol. 2, 1894 · Vol. 3, 1888 · Vol. 4, 1894”

“The fundamental error of the theologians of the new faith of the present day consists in this, that they think one can without hesitation acknowledge the validity of the same scientific method in the realm of nature which they refuse to apply to that of history. ... What consequence now will follow the application of the doctrine of evolution to the theological consideration of history? First of all, it is evident that it excludes miracles in every sense of the word—not merely the nature-miracle but also just as much the spirit-miracle, i.e. the intervention of a foreign power in the human soul, whereby conditions are produced in it which do not result from the causal connection with antecedent conditions. If it is the methodic cardinal proposition of the science of today that we have to explain every condition as the causally determined development out of a preceding one, this excludes on principle the appearance of a condition, event, action, or personality which is not explicable out of the factors of the preceding conditions.”

“Evolution and Theology and Other Essays”

“The divine in Jesus does not denote a violent rupture of the course of human history with the exclusion of all causal connection and all human personality, but it lies at the basis of all this history from beginning to end; it dwells in it as the divine Logos, as the rational aptitude of human nature, as impulse to the true and good, as God-consciousness. All progress in the development of mankind from the lowest grades upward, every achievement of culture which makes rude nature the servant of reason, every formation of higher ethical ideals, and every clarifying and deepening of the God-consciousness, is an effect and a revelation of the divine Logos dwelling in our race.”

“Here is the basis of the modern critical biblical science, which treats the documents of Christianity and Judaism according to the same principles of historical investigation which are valid in all other historical domains, particularly in that of the history of the ethnic religions.”

“It is a hyperbole excusable in poetic language, but not scientifically valid, when he is identified with the ideal of humanity. The ideal is the unconditioned, the absolute, but every phenomenon in time and space is conditioned and limited, and cannot therefore coincide with the ideal. This hyperbole of pious faith may grow out of noble feelings, but for all that it remains essentially false, and is harmful when seriously regarded as dogma.”