The Parisian Ehrhardt emphasises eschatology very strongly in his work “The Fundamental Character of the Preaching of Jesus in Relation to the Messianic Hopes of His People and His own Messianic Consciousness.”(166) Nevertheless he asserts the presence of a twofold ethic in Jesus’ teaching: eschatology did not attempt to evacuate everything else of all value, but allowed the natural and ethical goods of this world to hold their place, as belonging to a world of thought which resisted its encroachments. A much more negative attitude is taken up by Albert Réville in his _Jésus de Nazareth_.(167) According to him both Apocalyptic and Messianism are foreign bodies in the teaching of Jesus which have been forced into it by the pressure of contemporary thought. Jesus would never of His own motion have taken up the rôle of Messiah. Wendt, too, in the second edition of his _Lehre Jesu_, which appeared in 1903, held in the main to the fundamental idea of the first, the 1890, edition; namely, that Jesus in view of His purely religious relation to God could not do otherwise than transform, from within outwards, the traditional conceptions, even though they seem to be traceable in their actual contemporary form on the surface of His teaching. He had already, in 1893, in the _Christliche Welt_ clearly expounded, and defended against Weiss, his view of the Kingdom of God as already present for the thought of Jesus. The effect which Baldensperger and Weiss had upon Weiffenbach(168) was to cause him to bring out in full strength the apologetic aspect which had been somewhat held in check in his work of 1873 by the thoroughness of his exegesis. The apocalyptic of this younger school, which was no longer willing to believe that in the mouth of Jesus the Parousia meant nothing more than an issuing from death clothed with power, is on all grounds to be rejected. It assumes, since this expectation was not fulfilled, an error on the part of Jesus. It is better to rest content with not being able to see quite clearly. Protected by a similar armour, the successive editions of Bernhard Weiss’s Life of Jesus went their way unmolested down to 1902. Not with an apologetic purpose, but on the basis of an original religious view, Titius, in his work on the New Testament doctrine of blessedness, develops the teaching of Jesus concerning the Kingdom of God as a present good.(169) In the same year, 1895, appeared E. Haupt’s work on “The Eschatological Sayings of Jesus in the Synoptic Gospels.”(170) In contradistinction to Bousset he takes as his starting‐point the eschatological passages, examining each separately and modulating them back to the Johannine key. It is so delicately and ingeniously done that the reading of the book is an aesthetic pleasure which makes one in the end quite forget the apologetic _motif_ in order to surrender oneself completely to the author’s mystical system of religious thought.