In a word evangelic tradition as it had hitherto found currency still lacked the fundamental thing in the Christology of Paul--the Incarnation doctrine. Paul conceived the story of Jesus as a supernal drama, beginning and ending in heaven at God's right hand. Even Matthew and Luke, carrying back the adoption to Son ship from the baptism to the birth of Jesus, had not essentially changed the pre-Pauline point of view. Still there was no pre-existence. Jesus was not yet shown as the Wisdom of God, through whom all things were created, the "heavenly man," the second Adam, taking upon him the form of a servant, humbling himself and becoming obedient unto death, rich, and for our sakes becoming poor. He was still, even in Mark, just the prophet mighty in deed and word, raised up by God from among his brethren, and for his obedience exalted to the messianic throne of glory. How _could_ this satisfy churches trained in the doctrine of Paul? We should almost rather marvel that the Synoptic narratives ever found lodgment at all, where Paul had preached from the beginning a doctrine of the eternal Christ. And the transformation is not one whit more radical than we ought to anticipate. The Transfiguration story had been a halting attempt to embody Pauline doctrine in Petrine story. But apart from the obvious hold afforded to mere Doketism, how inadequate to Paul's conception of the "Man from heaven"! The Fourth evangelist depicts the person of Jesus consistently and throughout, despite his meagre and refractory material, along the lines of Pauline Christology. There is no concession to Doketism, for in spite of all, and designedly (iv. 6; xix. 28, 34), Jesus is still no phantasm, but true man among men. There is no hesitation to override, where needful, on vital points the great and growing authority of 'apostolic' tradition. Tacitly, but uncompromisingly, Petrine tradition is set aside. The "disciple whom Jesus loved" sees the matter otherwise. In particular, apocalyptic eschatology is firmly repressed in favour of a doctrine of eternal life in the Spirit. The second Coming is not to be a manifestation "to the world." It will be an inward indwelling of God and Christ in the heart of the believer (xiv. 22 f.).[30] The place of future reward is not a glorified Palestine and transfigured, rebuilt Jerusalem. The disciple, like Paul, will "depart to be with Christ." The Father's house is wider than the Holy Land. It has "many mansions," and the servant must be content to know that his Master will receive him where he dwells himself (xiv. 1-3; xvii. 24). Footnote 30: Some few passages inconsistent with this are found in the body of the Gospel. Like that of the appendix (xxi. 22) they are later modifications of a doctrine too Hellenic for the majority.