end of the world, and is thus regarded as unsuitable for a permanent world order. This hypothesis not only accepts the Messianic consciousness of Jesus, but in one direction at least it even exaggerates the implications of that consciousness.
Usually, however, this extreme also is avoided, and the historian pursues, rather, a policy of palliation. Jesus did come to regard Himself as the Messiah, it is said, but He did so only late in His ministry and almost against His will. When He found that the people were devoted to sin, and that He alone was fighting God's battle, He came to regard Himself as God's chosen instrument in the establishment of the Kingdom. Thus He had a tremendous consciousness of a mission. But the only category in which He could express that consciousness of a mission was the category of Messiahship. In one form, indeed, that category was unsuitable; Jesus would have nothing to do with the political aspirations associated with the expected king of David's line. But the expectation of the Messiah existed also in another form; the Messiah was sometimes regarded, not as a king of David's line, but as the heavenly Son of Man alluded to in Daniel and more fully described in the Similitudes of Enoch. This transcendent form of Messiahship, therefore, was the form which Jesus used. But the form, it is maintained, is a matter of indifference to us, and it was not really essential to Jesus; what was really essential was Jesus' consciousness of nearness to God.
Such palliative measures will not really solve the problem. The problem is a moral and psychological problem. How could a pure and holy prophet of righteousness, one whose humility and sanity have made an indelible impression upon all subsequent generations—how could such a one lapse so far from the sobriety and sanity of His teaching as to regard Himself as the heavenly Son of Man who was to be the instrument in judging the world? The difficulty is felt by all thoughtful students who proceed upon naturalistic principles. There is to such students, as Heitmüller says, something almost uncanny about Jesus.[1] And the difficulty is not removed by putting the genesis of the Messianic consciousness late in Jesus' life. Whether late or early, Jesus did regard Himself as the Messiah, did regard Himself as the one who was to come with the clouds of heaven. There lies the problem. How
- ↑ Heitmüller, Jesus, 1913, p. 71.
