How, exactly, does the vision at the conversion carry with it the elimination of the carnal elements which in Judaism cleave to the Messianic idea? Paul, it is true, sees a glorified Person; but the Jewish Son-of-Man Messiah also belongs to the supernatural world. Further, universalism is provided for in the eschatology of Late Judaism, and in that preached by Jesus, since it is assumed that among those elected to the Kingdom of God others will be revealed who do not belong to the people of Israel. Universalism is therefore involved in the Jewish conception of the Messiah. Whereas, however, Late Judaism and Jesus only represent it as realised in the coming supernatural Age, Paul antedates it and affirms that distinctions are already abolished in consequence of the death and resurrection of Jesus, and infers from this the justification and the duty of preaching to the heathen. The problem has therefore nothing to do with the “purification of the Messianic idea,” and consists simply in the fact that the Apostle assumes this universalism to be already applicable to the present natural era, just as he also asserts that believers are already in a condition of resurrection life. Holtzmann is not much concerned to show the connexion of the Pauline statements with Jewish theology and eschatology in order to arrive in this way at a new formulation of the problems. In fact he clearly betrays the tendency to make as little use as possible of eschatology in explaining the Pauline system of doctrine. Kabisch’s work is in the highest degree distasteful to him. He refers to it only occasionally, and with reserve. It is true he cannot avoid acknowledging that, “with all the exaggerations, monstrosities, and inconsistencies which may be pointed out” in its emphasising of the physical character of the conceptions and ideas associated with the dualism of flesh and spirit, the work embodies a sound idea. But he never so much as mentions that this [pg 109] insistance on the “physical” is ultimately due to the fact that all the conceptions and ideas are traced back to eschatology. Any one who is not already acquainted with Kabisch’s fundamental idea will not learn it from Holtzmann.