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 were to pass, however, before the full significance of this material was realised.

It might almost have seemed as if it was to meet this attack by anticipation that Colani wrote in 1864 his work, Jesus-Christ et les croyances messianiques de son temps.

Timothee Colani was born in 1824 at Leme (Aisne), studied in Strassburg and became pastor there in 1851. In the year 1864 he was appointed Professor of Pastoral Theology in Strassburg in spite of some attempted opposition to the appointment on the part of the orthodox party in Paris, which was then growing in strength. The events of the year 1870 left him without a post. As he had no prospect of being called to a pastorate in France, he became a merchant. In consequence of some unfortunate business operations he lost all his property. In 1875 he obtained a post as librarian at the Sorbonne. He died in 1888.

How far was Jesus a Jew? That was the starting-point of Colani's study. According to him there was a complete lack of homogeneity in the Messianic hopes cherished by the Jewish people in the time of Jesus, since the prophetic conception, according to which the Kingdom of the Messiah belonged to the present world-order, and the apocalyptic, which transferred it to the future age, had not yet been brought into any kind of unity. The general expectation was focused rather upon the Forerunner than upon the Messiah. Jesus Himself in the first period of His public ministry, up to Mark viii., had never designated Himself as the Messiah, for the expression Son of Man carried no Messianic associations for the multitude. His fundamental thought was that of perfect communion with God; only little by little, as the success of the preaching of the Kingdom more and more impressed His mind, did His consciousness take on a Messianic colouring. In face of the undisciplined expectations of the people He constantly repeats in His parables of the growth of the Kingdom, the word "patience." By revealing Himself as the Lord of this spiritual kingdom He makes an end of the oscillation between the sensuous and the spiritual in the current expectations of the future blessedness. He points to mankind as a whole, not merely to the chosen people, as the people of the Kingdom, and substitutes for the apocalyptic catastrophe an organic development. By His interpretation of Psalm ex., in Mark xii. 35-37, He makes known that the Messiah has nothing whatever to do with the Davidic kingship. It was only with difficulty that He came to resolve to accept the title of Messiah; He knew what a weight of national prejudices and national hopes hung upon it.

But He is "Messiah the Son of Man"; He created this expression in order thereby to make known His lowliness. In the moment in which He accepted the office He registered the resolve