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 His work is perhaps the most splendid achievement in the whole course of the historical investigation of the life of Jesus, for he was the first to grasp the fact that the world of thought in which Jesus moved was essentially eschatological. There is some justification for the animosity which flames up in his writing. This historical truth had taken possession of his mind with such overwhelming force that he could no longer understand his contemporaries, and could not away with their profession that their beliefs were, as they professed to be, directly derived from the preaching of Jesus.

What added to the offence was that he saw the eschatology in a wrong perspective. He held that the Messianic ideal which dominated the preaching of Jesus was that of the political ruler, the son of David. All his other mistakes are the consequence of this fundamental error. It was, of course, a mere makeshift hypothesis to derive the beginnings of Christianity from an imposture. Historical science was not at that time sufficiently advanced to lead even the man who had divined the fundamentally eschatological character of the preaching of Jesus onward to the historical solution of the problem; it needed more than a hundred and twenty years to fill in the chasm which Reimarus had been forced to bridge with that makeshift hypothesis of his.

In the light of the clear perception of the elements of the problem which Reimarus had attained, the whole movement of theology, down to Johannes Weiss, appears retrograde. In all its work the thesis is ignored or obscured that Jesus, as a historical personality, is to be regarded, not as the founder of a new religion, but as the final product of the eschatological and apocalyptic thought of Late Judaism. Every sentence of Johannes Weiss's Die Predigt Jesu vom Reiche Gottes (1892) is a vindication, a rehabilitation, of Reimarus as a historical thinker.

Even so the traveller on the plain sees from afar the distant range of mountains. Then he loses sight of them again. His way winds slowly upwards through the valleys, drawing ever nearer to the peaks, until at last, at a turn of the path, they stand before him, not in the shapes which they had seemed to take from the distant plain, but in their actual forms. Reimarus was the first, after eighteen centuries of misconception, to have an inkling of what eschatology really was. Then theology lost sight of it again, and it was not until after the lapse of more than a hundred years that it came in view of eschatology once more, now in its true form, so far as that can be historically determined, and only after it had been led astray, almost to the last, in all its historical researches by the sole mistake of Reimarus — the assumption that the eschatology was earthly and political in character. Thus theology shared at least the error of the man whom it knew only as a Deist, not as an