Everyone interested in Jesus of Nazareth should be interested in this short essay. I am not certain who first stated the basic problem of historical Jesus studies in so many words, but any historian who works comparatively and critically with the gospels today immediately becomes aware of the problem. Here is how the German scholar, Wilhelm Wrede, formulated the problem in 1901: "How do we separate what belongs properly to Jesus from what is the material of the primitive community" (Messianic Secret, 4). Wrede may even have been the first to state the problem in this way. Albert Schweitzer, who critiqued all the scholarly lives of Jesus in German and French written from 1778 through 1901, was in the best position to have recognized the problem, but in fact did not. Schweitzer rejected Wrede's literary-critical analysis of Mark in 1906, and assumed that the earliest two gospels were historically reliable in what they reported. He also was less than critical in what he generally regarded as authentic Jesus traditions (J. M. Robinson, "Introduction," to Schweitzer, Quest of the Historical Jesus, xix). After Schweitzer's book, no critical studies of Jesus were written until 1956, in part because of the difficulty of separating Jesus from the church's beliefs about him. An axiom of critical Jesus studies is this: the gospels contain some reliable historical information about Jesus, but it must be separated from the basically faith descriptions of Jesus where they are concealed.