duality in His religious consciousness, in which these two conceptions had to be combined. Jesus' Messianic consciousness sprang, according to Baldensperger, "from a religious root"; that is to say, the Messianic consciousness was a special modification of a self-consciousness in which a pure, spiritual, unique relation to God was the fundamental element; and from this arises the possibility of a spiritual transformation of the Jewish-Messianic self-consciousness. In making these assumptions, Baldensperger does not ask himself whether it is not possible that for Jesus the purely Jewish consciousness of a transcendental Messiahship may itself have been religious, nay even spiritual, just as well as the Messiahship resting on a vague, indefinite, colourless sense of union with God which modern theologians arbitrarily attribute to Him.
Again, instead of arriving at the two conceptions, Kingdom of God and Messianic consciousness, purely empirically, by an unbiased comparison of the Synoptic passages with the Late-Jewish conceptions, Baldensperger, in this following Holtzmann, brings them into his theory in the dual form in which contemporary theology, now becoming faintly tinged with eschatology, offered them to him. Consequently, everything has to be adapted to this duality. Jesus, for example, in applying to Himself the title Son of Man, thinks not only of the transcendental significance which it has in the Jewish apocalyptic, but gives it at the same time an ethico-religious colouring.
Finally, the duality is explained by an application of the genetic method, in which the "course of the development of the self-consciousness of Jesus" is traced out. The historical psychology of the Marcan hypothesis here shows its power of adapting itself to eschatology. From the first, to follow the course of Baldensperger's exposition, the eschatological view influenced Jesus' expectation of the Kingdom and His Messianic consciousness. In the wilderness, after the dawn of His Messianic consciousness at His baptism, He had rejected the ideal of the Messianic king of David's line and put away all warlike thoughts. Then He began to found the Kingdom of God by preaching. For a time the spiritualised idea of the Kingdom was dominant in His mind, the Messianic eschatological idea falling rather into the background.
But His silence regarding His Messianic office was partly due to paedagogic reasons, "since He desired to lead His hearers to a more spiritual conception of the Kingdom and so to obviate a possible political movement on their part and the consequent intervention of the Roman government." In addition to this He had also personal reasons for not revealing Himself which only disappeared in the moment when His death and Second Coming became part of His plan; previous to that He did not know how and when the Kingdom was to come. Prior to the confession at
