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 his confession, and at the same time forbids the Twelve to speak of it, is unintelligible, since according to this same Gospel His Messiahship had been mooted by the disciples on several previous occasions, and had been acknowledged by the demoniacs. The Synoptists, therefore, contradict themselves. Then there are the further cases in which Jesus forbids the making known of His Messiahship, without any reason whatever. It would, no doubt, be historically possible to assume that it only gradually dawned upon Him that He was the Messiah�in any case not until after His baptism by John, as otherwise He would have to be supposed to have made a pretence upon that occasion�and that as often as the thought that He might be the Messiah was aroused in others by something that occurred, and was suggested to Him from without. He was immediately alarmed at hearing spoken, aloud and definitely, that which He Himself had scarcely dared to cherish as a possibility, or in regard to which He had only lately attained to a clear conviction.

From these suggestions one thing is evident, namely, that for Strauss the Messianic consciousness of Jesus was an historical fact, and is not to be referred, as has sometimes been supposed, to myth. To assert that Strauss dissolved the life of Jesus into myth is, in fact, an absurdity which, however often it may be repeated by people who have not read his book, or have read it only superficially, does not become any the less absurd by repetition.

To come to detail, Jesus thought of His Messiahship, according to Strauss, in the form that He, although of human parentage, should after His earthly life be taken up into heaven, and thence should come again to bring in His Kingdom. "As, moreover, in the higher Jewish theology, immediately after the time of Jesus, the idea of the pre-existence of the Messiah was present, the conjecture naturally suggests itself that it was also present at the time when Jesus' thoughts were being formed, and that consequently, if He once began to think of Himself as the Messiah, He might also have referred to Himself this feature of the Messianic conception. Whether Jesus had been initiated, as Paul was, into the wisdom of the schools in such a way that He could draw this conception from it, is no doubt open to question."

In his treatment of the eschatology Strauss makes a valiant effort to escape from the dilemma "either spiritual or political" in regard to the Messianic plans of Jesus, and to make the eschatological expectation intelligible as one which did not set its hopes upon human aid, but on Divine intervention. This is one of the most important contributions to a real understanding of the eschatological problem. Sometimes one almost seems to be reading Johannes Weiss; as, for example, when Strauss explains that Jesus could promise His followers that they should sit on thrones without