Thrice-Greatest Hermes, Vol. III — G. R. S. Mead (1906)
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" Mr. Mead describes his book as ' a study in the most recent results of the higher and the lower criticism.' The description is incomplete rather than inadequate, for the study is made from a neo-Gnostic point of view, and under neo-Gnqstic prepossessions. . . . Mr. Mead has shown, in previous volumes, how the fascinating glamour of their writings has attracted him, and, though they are mainly represented by imperfect but suggestive fragments, he has done his best to reconstruct them and to revive, where possible, their lingering vitality. His work, on these lines, has met with due appreciation He regards Gnosticism as a suppressed religion which may yet result in an all-embracing creed, which will combine and focus the scattered rays now dispersed abroad among divergent faiths." — Sheffield Daily Telegraph.
" In his modest preamble the author describes himself as neither scientist nor theologian, but as ' a friendly spectator, who, as a devoted lover of both science and religion, has no partisan interest to serve, and, as a believer in the blessings of that true tolerance which permits perfect liberty in all matters of opinion and belief, has no desire to dictate to others what their decision should be on any one of the many controversial points touched upon.' Further on he strongly advises the ' disturbed ' reader, ' who fears to plunge deeper into the free waters of criticism,' to ' leave the matter alone, and content himself with the creed* and cults of the churches.' We, therefore, cannot complain if in the sequel he puts forth conclusions widely different from those generally held, even in this ' advanced ' age, by the average thoughtful student. He claims to treat the subject ' without fear or favour,' and, while disclaiming the ' ultra-rationalism ' of the ' extreme school ' of criticism, he nevertheless ' feels himself compelled largely to accept the proofs brought forward of the unhistorical nature of much in the Gospel narratives, and also the main positions in all subjects of Gospel criticism which do not involve a mystical or practical religious element.' As a theosophist, he seems to have a peculiar affection, on mystical grounds, for the fourth Gospel, which, however, he sees fit to class with Hermes Trismegistus. It would be far too elaborate a task to attempt to deal with the details of his argument here. Its results claim to be based on Nestle's deservedly popular work. Anyone who wishes to see Nestle theosophically interpreted may well read Mr. Mead's lucid and interesting pages for himself There are many other points we should criticise if we had space. But there are many points, on the other hand, which call for hearty commendation ; not least, Mr. Mead's crusade against book-worship." — The Guardian.
" This work consists of various chapters which have appeared from time to time in a Review devoted to the study of religion from an entirely independent point of view, and perused by a class of readers belonging to many Churches of Christendom, to schools or sects of Brahmanism, Buddhism, Mohammedanism, Zoroastrianism, and others who follow no religion. The author considers that the controversies which have been waged under the term of the ' Higher Criticism ' have almost exclusively been that of progressive knowledge of physical facts (natural, historical, and literary) and the conservatism of theological traditional views, and never, at any time, between Science and Religion in their true meaning." — Asiatic Quarterly Review.
" While Mr. Mead is thus in general agreement with the extreme left wing in criticism, he is very far from adopting their rationalistic point of view As to dates, the author assigns all the Gospels to the reign of Hadrian. The phenomena of the Synoptic
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