and its ways but by the ministry of love is the new world to be brought in. The religion of Enoch presents in pure and simple form, in pre-Christian Judaism, just that religion of dualism and pessimism, of despair of the present and the renunciation of effort to better the world, of strained expectation of divine intervention, which sometimes, and even now in some quarters, claims to be the only true Christianity. It is, in fact, Christianity with Christ left out. The second element which the apocalypses add to the hope of the Old Testament and which the New Testament Apocalypse adopts, is the conception of a millennial earthly kingdom. This appears in probably an earlier part of Enoch, chapters 91-104. In a short Apocalypse of Weeks, after seven weeks of world-history up to the writer's present, an eighth week is predicted, in which the righteous shall wield the sword against their oppressors and establish the Messianic kingdom; then a ninth week in which the preaching of judgment to come will convert all men to righteousness; finally, a tenth week of final judgment against all angelic powers of evil, ending with a new heaven and an eternity of blessedness. It is not only the fact that here and elsewhere these two hopes are proved to be Jewish, not Christian, in origin, that influences our judgment on them when they reappear in the New Testament; it is also the understanding of them which their Jewish form makes possible. They are two forms of adjusting the old national and earthly hope of Israel to a new, more universal and transcendent form of faith and hope. In the religion of the "Parables" of Enoch the transcendent practically transforms and displaces the earthly. In the millennial scheme, the heavenly follows the earthly in time. Resurrection enables some of the dead to have part in the earthly, while translation into angel-like, immortal natures fits men for the final heavenly life. The understanding of the origin and purpose of these hopes makes it unnatural and irrational to regard them as literal disclosures of the unseen world and of future events. The third hope which Judaism added to what its sacred scriptures contained was the hope for immortality of the spirit. It happens that this also appears earliest in Judaism in the Book of Enoch (especially chapters 102-104). Enoch solemnly assures his readers that he has seen it written in heavenly books that joy and glory are prepared for the spirits of those who have died in righteousness. This is not a resurrection of the body to enable one to have a share in the earthly kingdom, but a transformation which fits men for the realm of spirits.