St. Paul furnishes a classical instance of this same connection between the eschatological expectation of the early Church and [pg 208] the Resurrection of the dead (1 Cor. 15:50-54). What we have here is not a specifically Pauline thought, but a primitive Christian conception to which Jesus had already given utterance. Flesh and blood, whether quick or dead, can in no wise have part in the Kingdom. Therefore when the hour strikes and the dead are raised incorruptible, the living also shall be changed, putting on incorruption and immortality. The Resurrection of the dead is the bridge from the “Now” to the “Then.” It accounts for the duality of consciousness. Hence when Jesus spoke of his resurrection the Disciples correlated this word with the great context. It signified for them the general Resurrection in which they too would arise in the form of existence appropriate to the Kingdom of God. True, they expected his resurrection,—not, however, as the “Easter event,” but as the dawn of the messianic Kingdom. Jesus was to be revealed as the risen Christ when he should come as Son of Man upon the clouds of heaven to usher in the messianic day. For our feeling, the death of Jesus is related to the Resurrection as a discord in music to its resolution. Owing to the disparagement of every form of existence prior [pg 209] to the messianic age, a much weaker accent, for the Disciples lay upon the death. What they conceived was an endless, eternal accord following upon a brief earthly prelude. Where we see a juxtaposition of messianic claim, Passion prediction, and Resurrection prophecy, the Disciples perceived a much stricter connection of thought. They beheld all in a messianic light. Hence they did not draw from Jesus’ words three separate conclusions: (1) that he was the Messiah; (2) that he must suffer and die; (3) that he would rise from the dead. Rather, the impression they received was this: Our master will after his death, at the Resurrection, be revealed as the Son of Man. At the same time they question within themselves what sort of persons they then will be and what office and dignity will fall to their lot in the new existence. It can thus be explained why their messianic conception was not completely overthrown by the notion of “the suffering and dying Messiah.” Jesus had revealed to them neither the suffering, nor the dying, nor the risen Christ; but he spoke to them of the Son of Man who was due to appear, and revealed to them that it was he who should come in that character when he had perfected himself by suffering here below. [pg 210]