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 the history was determined, not by outward events, but by the decisions of Jesus, and these were determined by dogmatic, eschatoiogical considerations.

To how great an extent this was the case in regard to the mission of the Twelve is clearly seen from the "charge" which Jesus gave them. He tells them in plain words (Matt. x. 23), that He does not expect to see them back in the present age. The Parousia of the Son of Man, which is logically and temporally identical with the dawn of the Kingdom will take place before they shall have completed a hasty journey through the cities of Israel to announce it. That the words mean this and nothing else, that they ought not to be in any way weakened down, should be sufficiently evident. This is the form in which Jesus reveals to them the secret of the Kingdom of God. A few days later, He utters the saying about the violent who, since the days of John the Baptist, are forcing on the coming of the Kingdom.

It is equally clear, and here the dogmatic considerations which guided the resolutions of Jesus become still more prominent, that this prediction was not fulfilled. The disciples returned to Him; and the appearing of the Son of Man had not taken place. The actual history disavowed the dogmatic history on which the action of Jesus had been based. An event of supernatural history which must take place, and must take place at that particular point of time, failed to come about. That was for Jesus, who lived wholly in the dogmatic history, the first "historical" occurrence, the central event which closed the former period of His activity and gave the coming period a new character. To this extent modern theology is justified when it distinguishes two periods in the Life of Jesus; an earlier, in which He is surrounded by the people, a later in which He is "deserted" by them, and travels about with the Twelve only. It is a sound observation that the two periods are sharply distinguished by the attitude of Jesus. To explain this difference of attitude, which they thought themselves bound to account for on natural historical grounds, theologians of the modern historical school invented the theory of growing opposition and waning support. Weisse, no doubt, had expressed himself in direct opposition to this theory. Keim, who gave it its place in theology, was aware that in setting it up he was going against the plain sense of the texts. Later writers lost this consciousness, just as in the first and third Gospel the significance of the Messianic secret in