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 now," than of establishing a connexion between them by which the transition from one to the other is to be effected.

It is the same in regard to Jesus' consciousness of His Messiahship. "In Jesus' view," says Dalman, "the period before the commencement of the Reign of God was organically connected with the actual period of His Reign." He was the Messiah because He knew Himself to stand in a unique ethico-religious relation to God. His Messiahship was not something wholly incomprehensible to those about Him. If redemption was regarded as being close at hand, the Messiah must be assumed to be in some sense already present. Therefore Jesus is both directly and indirectly spoken of as Messiah.

Thus the most important work in the department of Aramaic scholarship shows clearly the anti-eschatological tendency which characterised it from the beginning. The work of Lietzmann, Meyer, Wellhausen, and Dalman, forms a distinct episode in the general resistance to eschatology. That Aramaic scholarship should have taken up a hostile attitude towards the eschatological system of thought of Jesus lies in the nature of things. The thoughts which it takes as its standard of comparison were only reduced to writing long after the period of Jesus, and, moreover, in a lifeless and distorted form, at a time when the apocalyptic temper no longer existed as the living counterpoise to the legal righteousness, and this legal righteousness had allowed only so much of Apocalyptic to survive as could be brought into direct connexion with it. In fact, the distance between Jesus' world of thought and this form of Judaism is as great as that which separates it from modern ideas. Thus in Dalman modernising tendencies and Aramaic scholarship were able to combine in conducting a criticism of the eschatology in the teaching of Jesus in which the modern man thought the thoughts and the expert in Aramaic formulated and supported them, yet without being able in the end to make any impression upon the well-rounded whole formed by Jesus' eschatological preaching of the Kingdom.

Whether Aramaic scholarship will contribute to the investigation of the life and teaching of Jesus along other lines and in a direct and positive fashion, only the future can show. But certainly if theologians will give heed to the question-marks so acutely placed by Dalman, and recognise it as one of their first duties to test carefully whether a thought or a connexion of thought is linguistically or inherently Greek, and only Greek, in character, they will derive a notable advantage from what has already been done in the department of Aramaic study.

But if the service rendered by Aramaic studies has been hitherto mainly indirect, no success whatever has attended, or seems likely