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 Caesarea Philippi, the disciples "had only a faint and vague suspicion of the Messianic dignity of their Master."

This was "rather the preparatory stage of His Messianic work." Objectively, it may be described "as the period of growing emphasis upon the spiritual characteristics of the Kingdom, and of resigned waiting and watching for its outward manifestation in glory; subjectively, from the point of view of the self-consciousness of Jesus, it may be characterised as the period of the struggle between His religious conviction of His Messiahship and the traditional rationalistic Messianic belief."

This first period opens out into a second in which He had attained to perfect clearness of vision and complete inner harmony. By the acceptance of the idea of suffering, Jesus' inner peace is enhanced to the highest degree conceivable. "By throwing Himself upon the thought of death He escaped the lingering uncertainty as to when and how God would fulfil His promise. . . ." "The coming of the Kingdom was fixed down to the Second Coming of the Messiah. Now He ventured to regard Himself as the Son of Man who was to be the future Judge of the world, for the suffering and dying Son of Man was closely associated with the Son of Man surrounded by the host of heaven. Would the people accept Him as Messiah? He now, in Jerusalem, put the question to them in all its sharpness and burning actuality; and the people were moved to enthusiasm. But so soon as they saw that He whom they had hailed with such acclamation was neither able nor willing to fulfil their ambitious dreams, a reaction set in."

Thus, according to Baldensperger, there was an interaction between the historical and the psychological events. And that is right!-if only the machinery were not so complicated, and a "development" had not to be ground out of it at whatever cost. But this, and the whole manner of treatment in the second part, encumbered as it is with parenthetic qualifications, was rendered inevitable by the adoption of the two aforesaid not purely historical conceptions. Sometimes, too, one gets the impression that the author felt that he owed it to the school to which he belonged to advance no assertion without adding the limitations which scientifically secure it against attack. Thus on every page he digs himself into an entrenched position, with palisades of footnotes-in fact the book actually ends with a footnote. But the conception which underlay the whole was so full of vigour that in spite of the thoughts not being always completely worked out, it produced a powerful impression. Baldensperger had persuaded theology at least to admit the hypothesis-whether it took up a positive or negative position in regard to it-that Jesus possessed a fully-developed eschatology. He thus provided a new basis for discussion and gave an impulse to the study of the subject such as it had not received