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 Messiah, because he was aware that in the time of Jesus no general expectation of the Messiah had prevailed among the people. When the disciples in Mark viii, 28 report the opinions of the people concerning Jesus they cannot mention any who hold Him to be the Messiah. Peter is the first to attain to the recognition of His Messiahship. But as soon as the confession is made the Evangelist makes Jesus forbid His disciples to tell the people who He is. Why is the attribution of the Messiahship to Jesus made in this surreptitious and inconsistent way? It is because the writer who gave the history its form well knew that no one had ever come forward publicly on Palestinian soil to claim the Messiahship, or had been recognised by the people as Messiah.

The "reflective conception of the Messiah" was not, therefore, taken over ready-made from Judaism; that dogma first arose along with the Christian community, or rather the moment in which it arose was the same in which the Christian community had its birth.

Moreover, how unhistorical, even on a priori grounds, is the mechanical way in which Jesus at this first appearance at once sets Himself up as the Messiah and says, "Behold I am He whom ye have expected." In essence, Bauer thinks, there is not so much difference between Strauss and Hengstenberg. For Hengstenberg the whole life of Jesus is the living embodiment of the Old Testament picture of the Messiah; Strauss, a less reverent counterpart of Hengstenberg, made the image of the Messiah into a mask which Jesus Himself was obliged to assume, and which legend afterwards substituted for His real features.

"We save the honour of Jesus," says Bauer, "when we restore His Person to life from the state of inanition to which the apologists have reduced it, and give it once more a living relation to history, which it certainly possessed�that can no longer be denied. If a conception was to become dominant which should unite heaven and earth, God and man, nothing more and nothing less was necessary as a preliminary condition, than that a Man should appear, the very essence of whose consciousness should be the reconciliation of these antitheses, and who should manifest this consciousness to the world, and lead the religious mind to the sole point from which its difficulties can be solved. Jesus accomplished this mighty work, but not by prematurely pointing to His own Person. Instead He gradually made known to the people the thoughts which filled and entered into the very essence of His mind. It was only in this indirect way that His Person�which He freely offered up in the cause of His historical vocation and of the idea for which He lived�continued to live on in so far as this idea was accepted. When, in the belief of His followers. He rose again and lived on in the