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 they would see hereafter coming with the clouds of heaven. “Who is this Son of Man?” Dr. Schweitzer’s book is an attempt to give the full historical value and the true historical setting to these fundamental words of the Gospel of Jesus.

Our first duty, with the Gospel as with every other ancient document, is to interpret it with reference to its own time. The true view of the Gospel will be that which explains the course of events in the first century and the second century, rather than that which seems to have spiritual and imaginative value for the twentieth century. Yet I cannot refrain from pointing out here one feature of the theory of thoroughgoing eschatology, which may appeal to those who are accustomed to the venerable forms of ancient Christian aspiration and worship. It may well be that absolute truth cannot be embodied in human thought and that its expression must always be clothed in symbols. It may be that we have to translate the hopes and fears of our spiritual ancestors into the language of our new world. We have to learn, as the Church in the second century had to learn, that the End is not yet, that New Jerusalem, like all other objects of sense, is an image of the truth rather than the truth itself. But at least we are beginning to see that the apocalyptic vision, the New Age which God is to bring in, is no mere embroidery of Christianity, but the heart of its enthusiasm. And therefore the expectations of vindication and judgment to come, the imagery of the Messianic Feast, the “other-worldliness” against which so many eloquent words were said in the nineteenth century, are not to be regarded as regrettable accretions foisted on by superstition to the pure morality of the original Gospel. These ideas are the Christian Hope, to be allegorised and “spiritualised” by us for our own use whenever necessary, but not to be given up so long as we remain Christians at all. Books which teach us boldly to trust the evidence of our documents, and to accept the eschatology of the Christian Gospel as being historically the eschatology of Jesus, help us at the same time to retain a real meaning and use for the ancient phrases of the Te Deum, and for the mediaeval strain of “Jerusalem the Golden.”


 * F. C. BURKITT.

, 1910.