on which hangs the religious faith of a great part of civilized mankind." Frazer's contribution and more open stance gave a marked credibility to Couchoud. Jesus, a divine product of his cult Couchoud rejects Robertson's hypothesis of a pre-Christian cult of Joshua, for which he finds no evidence. He presents his thesis in his article in the following terms: "Jesus is an unknown historical figure. It is possible that he may have lived, since millions of people have lived without leaving a trace. It is not enough to declare 'We know nothing about Jesus, except that he existed'. On the contrary, we must boldly assert that 'We do not know anything about him, not even whether he existed'. In historical research, only the strictest accuracy permits us to say anything more. However, the very document which would positively prove the existence of Jesus is missing...Jesus belongs to history thanks to his name and the cult built around him, but he is not a historical figure. He is a divine being, whose knowledge was slowly developed by Christian minds. He was begotten in faith, in hope and in love. He was shaped by emotional fervor. He has been given changing figures by various forms of worship. He was born the moment he got his first believer... His only reality is spiritual. Everything else is phantasmagoria." Critics In the Creation of Christ (1939), they will be pushed to a later date, around 135–140. Couchoud was countered by articles written by the Jesuit Léonce de Grandmaison, and the Protestant Maurice Goguel also in Le Mercure de France. Second article and book: The Mystery of Jesus (1924) Other early Christian documents confirm Paul's doctrine Couchoud continued exposing his thesis in a series of lectures to a cultural association, the Union pour la Vérité ("Union for Truth") in early 1924. He published a second article, "The Mystery of Jesus" (March 1924), after having presented the proofs for inspection to A. France, assuring him that "You know that I have given you my heart". Couchoud produced a second book of the same title as the article, to complete his exposé, The Mystery of Jesus (March 1924). In this second book, Couchoud reproduced his two articles of the Mercure de France, adding three more chapters. "At the origin of Christianity there is, if I am right, not a personal biography, but a collective mystical experience, sustaining a