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 had been interrupted by their journey to Jerusalem. It seemed to them that if they were once more on Galilaean soil the days which they had spent in the inhospitable Jerusalem would cease to oppress their spirits with the leaden weight of sorrowful recollection. . . . One might almost say that they had to make up their minds to give up Jesus the author of the attempt to take Jerusalem by storm; but for Jesus the gracious gentle Galilaean teacher they kept a warm place in their hearts." So love watched over the dead until hope was rekindled by the Old Testament promises and came to reawaken Him. "The first who, in an enthusiastic vision, saw this wish fulfilled was Simon Peter." This "resurrection" has nothing to do with the empty grave, which, like the whole narrative of the Jerusalem appearances only came into the tradition later. The first appearances took place in Galilee. It was there that the Church was founded.

This attempt to grasp the connexion of events in the life of Jesus from a purely historical point of view is one of the most important that have ever been made in this department of study. If it had been put in a purely constructive form, this criticism would have made an impression unequalled by any other Life of Jesus since Renan's. But in that case it would have lost that free play of ideas which the critical recognition of the unbridged gap admits. The eschatological question is not, it is true, decided by this investigation. It shows the impossibility of the previous attempts to establish a present Messiahship of Jesus, but it shows, too, that the questions, which are really historical questions, concerning the public attitude of Jesus, are far from being solved by asserting the exclusively eschatological character of His preaching, but that new difficulties are always presenting themselves.

It was perhaps not so much through these general ethico-religious historical discussions as in consequence of certain exegetical problems which unexpectedly came to light that theologians became conscious that the old conception of the teaching of Jesus was not tenable, or was only tenable by violent means. On the assumption of the modified eschatological character of His teaching, Jesus is still a teacher; that is to say. He speaks in order to be understood, in order to explain, and has no secrets. But if His teaching is throughout eschatological, then He is a prophet, who points in mysterious speech to a coming age, whose words conceal secrets and offer enigmas, and are not intended to be understood always and by everybody. Attention was now turned to a number of passages in which the question arises whether Jesus had any secrets to keep or not.

This question presents itself in connexion with the very earliest of the parables. In Mark iv. 11, 12 it is distinctly stated that the parables spoken in the immediate context embody the mystery of the