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 of His ministry? Are we not told the exact contrary, that He "taught" His disciples as little as He did the people? Is there any justification for characterising the missionary journey of the Twelve, just because it directly contradicts this view, as "an obscure and unintelligible tradition?"

Is it so certain that Jesus made a Messianic entry into Jerusalem, and that, accordingly, He declared Himself to the disciples and to the High Priest as Messiah in the present, and not in a purely future sense?

What are the sayings which justify us in making the attitude of opposition which He took up towards the Rabbinic legalism into a "sense of the absolute opposition between Himself and His people"? The very "absolute," with its ring of Schleiermacher, is suspicious.

All these, however, are subsidiary positions. The decisive point is: Can Bousset make good the assertion that Jesus' joy in life was a more or less unconscious inner protest against the purely eschatological world-renouncing religious attitude, the primal expression of that "absolute" antithesis to Judaism? Is it not the case that His attitude towards earthly goods was wholly conditioned by eschatology? That is to say, were not earthly goods emptied of any essential value in such a way that joy in the world and indifference to the world were simply the final expression of an ironic attitude which had been sublimated into pure serenity. That is the question upon the answer to which depends the decision whether Bousset's position is tenable or not.

It is not in fact tenable, for the opposite view has at its disposal in- exhaustible reserves of world-renouncing, world-contemning sayings, and the few utterances which might possibly be interpreted as expressing a purely positive joy in the world, desert and go over to the enemy, because they textually and logically belong to the other set of sayings. Finally, the promise of earthly happiness as a reward, to which Bousset had denied a position in the teaching of Jesus, also falls upon his rear, and that in the very moment when he is seeking to prove from the saying, "Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you," that for Jesus this world's goods are not in themselves evil, but are only to be given a secondary place. Here the eudaemonism is written on the forehead of the saying, since the receiving of these things-we must remember, too, the "hundred-fold" in another passage-is future, not present, and will only "come" at the same time as the Kingdom of God. All present goods, on the other hand, serve only to support life and render possible an undistracted attitude of waiting in pious hope for that future, and therefore are not thought of as gains, but purely as a gift of God, to be cheerfully and freely enjoyed as a foretaste