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 and resign oneself not to see the end of it, since it is found by experience that the complete victory of one of two historical alternatives is a matter of two full theological generations.

This remark is made in order to explain why the work of Johannes Weiss did not immediately make an end of the mediating views. Another reason perhaps was that, according to the usual canons of theological authorship, the book was much too short-only sixty-seven pages-and too simple to allow its full significance to be realised. And yet it is precisely this simplicity which makes it one of the most important works in historical theology. It seems to break a spell. It closes one epoch and begins another.

Weiffenbach had failed to solve the problem of the Second Coming, Baldensperger that of the Messianic consciousness of Jesus, because both of them allowed a false conception of the Kingdom of God to keep its place among the data. The general conception of the Kingdom was first rightly grasped by Johannes Weiss. All modern ideas, he insists, even in their subtlest forms, must be eliminated from it; when this is done, we arrive at a Kingdom of God which is wholly future; as is indeed implied by the petition in the Lord's prayer, "Thy Kingdom come." Being still to come, it is at present purely supra-mundane. It is present only as a cloud may be said to be present which throws its shadow upon the earth; its nearness, that is to say, is recognised by the paralysis of the Kingdom of Satan. In the fact that Jesus casts out the demons, the Pharisees are bidden to recognise, according to Matt. xii. 25-28, that the Kingdom of God is already come upon them.

This is the only sense in which Jesus thinks of the Kingdom as present. He does not "establish it," He only proclaims its coming. He exercises no "Messianic functions," but waits, like others, for God to bring about the coming of the Kingdom by supernatural means. He does not even know the day and hour when this shall come to pass. The missionary journey of the disciples was not designed for the extension of the Kingdom of God, but only as a means of rapidly and widely making known its nearness. But it was not so near as Jesus thought. The impenitence and hardness of heart of a great part of the people, and the implacable enmity of His opponents, at length convinced Him that the establishment of the Kingdom of God could not yet take place, that such penitence as had been shown hitherto was not sufficient, and "lat a mighty obstacle, the guilt of the people, must first be put away. It becomes clear to Him that His own death must be the ransom-price. He dies, not for the community of His followers only, but for the nation; that is why He always speaks of His atoning death as "for many," not "for you." After His death He would come again in all the splendour and glory with which, since the days of