The book is a sample of Soviet historiographic study, where the authors are divided into the representatives of the ‘bourgeois historiography’ (all non-Marxist scholars since the times of Spinosa, despite of the differences in their views) – and the Marxist authors (among which there were no difference between academic researches, such as V.V. Struve, and I.M. Amusin, and propagandists, such as E.M. Yaroslavsky). That is why, the border between the disproof of the Biblical mythology and its studying as a monument of the culture of the Near East if the first millennium BCE was not clear.
The author distinguishes the ‘rationalistic criticism of Christianity and the New Testament books’ (he put there authors from the second till the eighteenth century), then he speaks about Gegel, and the Tubingen school, then about the ‘mythological school’ (all authors rejecting the historical prototype of Jesus), and then about the ‘historical school’ (there he put author of various views just because they accept the idea of the historical prototype of Jesus). The author makes an accent at the ‘Marxist historiography’, using some works by European Marxists as well.