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 which is supposed to underlie all the historical religions as the irreducible truth remaining after the doctrinal accretions have been removed—the strange fact is that this supreme revealer of eternal truth supposed that He was to be the chief actor in a world catastrophe and was to sit in judgment upon the whole earth. Such is the stupendous form in which Jesus applied to Himself the category of Messiahship.

It is interesting to observe how modern men have dealt with the Messianic consciousness of Jesus. Some, like Mr. H. G. Wells, have practically ignored it. Without discussing the question whether it be historical or not they have practically treated it as though it did not exist, and have not allowed it to disturb them at all in their construction of the sage of Nazareth. The Jesus thus reconstructed may be useful as investing modern programs with the sanctity of His hallowed name; Mr. Wells may find it edifying to associate Jesus with Confucius in a brotherhood of beneficent vagueness. But what ought to be clearly understood is that such a Jesus has nothing to do with history. He is a purely imaginary figure, a symbol and not a fact.

Others, more seriously, have recognized the existence of the problem, but have sought to avoid it by denying that Jesus ever thought that He was the Messiah, and by supporting their denial, not by mere assertions, but by a critical examination of the sources. Such was the effort, for example, of W. Wrede, and a brilliant effort it was. But it has resulted in failure. The Messianic consciousness of Jesus is not merely rooted in the sources considered as documents, but it lies at the very basis of the whole edifice of the Church. If, as J. Weiss has pertinently said, the disciples before the crucifixion had