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 discarded "the Messiah of the Zealots"-by that is meant the political non-transcendent Messianic ideal. As if we had any knowledge of the existence of such an ideal in the time of Jesus! The statements of Josephus suggest, and the conduct of Pilate at the trial of Jesus confirms the conclusion, that in none of the risings did a claimant of the Messiahship come forward and this should be proof enough that there did not exist at that time a political eschatology alongside of the transcendental, and indeed it could not on inner grounds subsist alongside of it. That was, after all the thing which Weiss had shown most clearly!

Jesus, therefore, had dismissed the Messiah of the Zealots; He had now to turn Himself into the "waiting" Messiah of the Rabbis. Yet He does not altogether accept this role, for He works actively as Messiah. His struggle with the Messianic conception could not but end in transforming it. This transformed conception is introduced by Jesus to the people at His entry into Jerusalem, since His choice of the ass to bear Him inscribed as a motto, so to speak, over the demonstration the prophecy of the Messiah who should be a bringer of peace. A few days later He gives the Scribes to understand by His enigmatic words with reference to Mark xii. 37, that His Messiahship has nothing to do with Davidic descent and all that that implied.

The Kingdom of God was not, of course, for Him, according to Wernle, a purely eschatological entity; He saw in many events evidence that it had already dawned. Wernle's only real concession to the eschatological school is the admission that the Kingdom always remained for Jesus a supernatural entity.

The belief in the presence of the Kingdom was, it seems, only a phase in the development of Jesus. When confronted with growing opposition He abandoned this belief again, and the super-earthly future character of the Kingdom was all that remained. At the end of His career Jesus establishes a connexion between the Messianic conception, in its final transformation, and the Kingdom, which had retained its eschatological character; He goes to His death for the Messiahship in its new significance, but He goes on believing in His speedy return as the Son of Man. This expectation of His Parousia as Son of Man, which only emerges immediately before His exit from the world-when it can no longer embarrass the author in his account of the preaching of Jesus-is the only point in which Jesus does not overcome the inadequacy of the Messianic idea with which He had to deal. "At this point the fantastic conception of Late Judaism, the magically transformed world of the ancient popular belief, thrusts itself incongruously into Jesus' great and simple consciousness of His vocation."

Thus Wernle takes with him only so much of Apocalyptic as he can safely carry over into early Christianity. Once he has got