162 O. Gruppe, too, is obliged to admit that the late Greek religious thought never really had the conception of a “world-redeemer” _(Griechische Mythologie und Religionsgeschichte),_ vol. ii., pp. 1488-1489. It cannot, in fact, be otherwise. The “world-redeemer” of Jewish and Christian apocalyptic thought corresponds to the “new world” which he is in some supernatural fashion to bring in, in order to reign in it along with the elect. Graeco-oriental religions did not look for a kingdom of that kind, and therefore the idea of the ruler of such a kingdom was also undiscoverable and unattainable for them. The Messiah is the World-redeemer or Lord of the coming age. He does not make atonement for the guilt of mankind nor for that of individuals, but suffers and dies vicariously for the elect, and in order to set the events of the End in motion. His earthly fate is nothing in itself, but falls wholly under the conception of the “Messianic woes” which are thought of as the tribulation of the Times of the End. How can it be proposed to find an analogue to a figure of this kind in myths, the scene of which is laid in the dawn of the world, and which have no sort of relation to its ultimate fate. 163 P. 102 ff. He has at this point a detailed discussion of the relations between the cultus-meal in Paul and that of the Mystery-religions. On the sacraments see also K. Clemen, _Religionsgeschichtliche Erklärung des Neuen Testaments,_ 1909, 301 pp. Baptism and the Supper, 165-207. 164 _Mithrasliturgie,_ 2nd ed. pp. 107, 108. 165 Therefore the statement that Jesus baptized in the Judaean country (Jn iii. 22) is corrected to the effect that He Himself did not baptize, but only the disciples (Jn iv. 2). 166 _Der wissenschaftliche Predigerverein._ 167 W. Heitmüller, _Taufe und Abendmahl bei Paulus_ (“Baptism and the Lord’s Supper in Paul’s teaching”). A description and an investigation in the light of Comparative Religion, 1903, 56 pp. These journeyings on pp. 40-42. 168 _i.e._ Materialist in his explanation, in contrast, as appears later, with Reitzenstein, who is described as the “Pneumatic” of the science. 169 Albert Eichhorn, _Das Abendmahl im Neuen Testament_ (“The Lord’s Supper in the New Testament,” 1898, 31 pp.), similarly holds that in Paul we have before us a sacramental eating and drinking of the body and blood of Christ which can only be explained as based on Oriental Gnostic presuppositions. He is, however, constrained to admit that we have no knowledge of a “sacramental meal which could have served as the model for the Lord’s Supper.” But this does not shake his faith in his theory. He thinks that proof is only wanting because there is here a gap in our historical knowledge. He has calculated out the position of the planet; the mere fact that it cannot be discovered with the telescope is wholly due to the inadequacy of the instrument.