He can, therefore, fully recognise the worth of the present. It is not true that He taught that this world’s goods were in themselves bad; what He said was only that they must not be put first. Indeed He gives a new value to life by teaching that man cannot be righteous in isolation, but only in the fellowship of love. And as, moreover, the righteousness which He preaches is one of the goods of the Kingdom of God, He cannot have thought of the Kingdom as wholly transcendental. The Reign of God begins for Him in the present era. His consciousness of being able to cast out demons in the spirit of God because Satan’s kingdom on earth is at an end is only the supernaturalistic expression for something of which He also possesses an ethical consciousness, namely, that in the new social righteousness the Kingdom of God is already present. This presence of the Kingdom was not, however, clearly explained by Jesus, but was set forth in paradoxes and parables, especially in the parables of Mark iv. When we find the Evangelist, in immediate connexion with these parables, asserting that the aim of the parables was to mystify and conceal, we may conclude that the basis of this theory is the fact that these parables concerning the presence of the Kingdom of God were not understood. In effecting this tacit transformation Jesus is acting in accordance with a tendency of the time. Apocalyptic is itself a spiritualisation of the ancient Israelitish hopes of the future, and Jesus only carries this process to its completion. He raises Late Judaism above the limitations in which it was involved, separates out the remnant of national, political, and sensuous ideas which still clung to the expectation of the future in spite of its having been spiritualised by apocalyptic, and breaks with the Jewish particularism, though without providing a theoretical basis for this step. Thus, in spite of, nay even because of, His opposition to it, Jesus was the fulfiller of Judaism. In Him were united the ancient and vigorous prophetic religion and the impulse which Judaism itself had begun to feel towards the spiritualisation of the future hope. The transcendental and the actual meet in a unity which is full of life and strength, creative not reflective, and therefore not needing to set aside the ancient traditional ideas by didactic explanations, but overcoming them almost unconsciously by the truth which lies in this paradoxical union. The historical formula embodied in Bousset’s closing sentence runs thus: “The Gospel develops some of the deeper‐lying _motifs_ of the Old Testament, but it protests against the prevailing tendency of Judaism.” Such of the underlying assumptions of this construction as invite challenge lie open to inspection, and do not need to be painfully disentangled from a web of exegesis; that is one of the merits of the book. The chief points to be queried are as follows:—