The primary evangel having thus simply disappeared, we revert to the Jesuine Teaching (addressed in large part only to the disciples) which had formed among disciples and adherents such a "religious life" as served to develop the conviction that the Master could not really die, and so prepared the foundation upon which Paul built historic Christianity. [179] We have seen how M. Loisy vacillates over the Founder's conception of the Kingdom of God in relation to his moral teaching. When it is a question of a myth theory, M. Loisy insists upon exactitude. "In order that the thesis should be sustainable, it would be necessary that a well-defined myth should have existed in some Jewish sect." [180] But there is no call for well-defined proofs or notions when it is a question of defending the tradition. For our critic, Jesus is first and foremost an intense believer in a miraculous advent of that Kingdom which had come simply to mean "the sovereignty of God." [181] Even this conception is of necessity vague to the last degree:-- The primitive nationalism subsisted at least in the framework [cadre] and the exterior economy of the kingdom of God; it maintained itself also in [jusque dans] the evangel of Jesus. At the same time the kingdom of God is not a simple moral reform, to safeguard the law of the celestial Sovereign and guarantee the happiness of the faithful. The action of Yahweh ... governs the entire universe.... [The cosmological tradition] developed the idea of a definite triumph of light over darkness, of order over chaos, a triumph which was to be the final victory of good over evil.... The terrestrial kingdoms ... were to disappear, to give place to the reign of Israel, which was the reign of the just, the reign of God. In this great instauration of the divine order, in this regeneration of the universe, the divine justice was to manifest itself by the resurrection of all the true faithful. [182] This transformation, then--the long current dream of Jewry--was to be a vast miracle, and in that miracle Jesus believed he was to play the part of the Messiah, the divine representative. That expectation sustained him till the moment of his death. [183] Nevertheless "his idea of the reign of God was not a patriotic hallucination or the dream of an excited [exalté] mystic. The reign of God is the reign of justice." [184] (As if the second sentence proved the first.) And yet, all the while: "On the whole, the Gospel ethic is no more consistent than the hope of the kingdom.... Considered in themselves, as the Gospel makes them known to us, they are not mythic but mystic." [185] Thus helped to a definite conception, we turn to the ethic, which we have seen to be in the main a compilation from Jewish literature. This fact M. Loisy admits, only to deny that it has any significance:--