Bernard Weiss, agreeing in this with Havet, lays strong emphasis on the eschatology, and makes a beginning in the direction of an intelligent presentation of Paulinism. Instead of beginning, like the others, with the “doctrine of man,” or with “sin and the law,” he first sets forth “the earliest preaching of Paul as Apostle of the Gentiles,” which he makes to consist of nothing but the proclamation of the judgment and the parousia. But having got this length, he does not feel any need to point out the paths which lead from here to the “teaching of the four great doctrinal and polemical epistles.” He simply puts the two sections side by side, and even falls into the inconsistency of devoting another chapter to the eschatology at a later point. The doctrine of Paul consists therefore for these scholars of a theology of the [pg 055] present and a theology of the future which have no inner connexion with one another. It is indeed cited as an achievement on his part that he turned the eye of faith from the exclusive contemplation of the “hereafter” to take in the present also. How he came to do so—he alone of this first Christian generation—to point to present “blessings of salvation” in addition to those of the future, is not explained. The co-existence of the two is simply noted as a fact. How far the scholars of this period were from taking the Pauline eschatology seriously, is evident from the fact that they neglected to enquire into its connexion with that of Late Judaism. Otto Everling, who in 1888 took in hand to give an account of one of its main features, its angelology and demonology, was not able to refer to any previous work in this department._(_50_)_ A theologian to whom he spoke of his design answered that “one ought not to examine the birth-marks of a genius like the Apostle.” Everling brings forward the passages which speak of Satan, the angels, and the demons, one after another, and adduces parallels from Enoch, the Ascension of Isaiah, the Wisdom of Solomon, the Book of Jubilees, the Testaments of the Twelve Patriarchs, and the Apocalypse of Baruch. His review of the material shows in what a step-motherly fashion it had been treated by previous commentators of all shades of opinion. In the result it appears that the Pauline statements about angelology and demonology have not sprung from his own imagination, but all have their earlier analogues in the Late-Jewish theology, or at any rate can be understood as inferences from the conceptions there laid down. It further appears that his statements stand in systematic connexion and mutually supplement one another.