urn in glory was awaited with certainty. Thirdly, the strength of a
new life and of an indissoluble union with God was felt issuing from
him, and therefore his people were connected with him in the closest
way.

In some old Christian writings found in the New Testament and emanating
from the pen of native Jews, there are no speculations at all about the
pre-temporal existence of Jesus as the Messiah, or they are found
expressed in a manner which simply embodies the old Jewish theory and is
merely distinguished from it by the emphasis laid on the exaltation of
Jesus after death through the resurrection. 1. Pet. I. 18 ff. is a
classic passage: [Greek: elutrothete timio haimati hos amnou amomou kai
aspilou Christou, proegnosmenou men pro kataboles kosmou, phanerothentos
de ep' eschatou ton chronon di' humas tous di autou pistous eis theon
ton egeiranta autou ek nekron kai doxan auto donta, hoste ten pistin
humon kai elpida einai eis theon]. Here we find a conception of the
pre-existence of Christ which is not yet affected by cosmological or
psychological speculation, which does not overstep the boundaries of a
purely religious contemplation, and which arose from the Old Testament
way of thinking, and the living impression derived from the person of
Jesus. He is "foreknown (by God) before the creation of the world", not
as a spiritual being without a body, but as a Lamb without blemish and
without spot; in other words, his whole personality together with the
work which it was to carry out, was within God's eternal knowledge. He
"was manifested in these last days for our sake", that is, he is now
visibly what he already was before God. What is meant here is not an
incarnation, but a _revelatio_. Finally, he appeared in order that our
faith and hope should now be firmly directed to the living God, _that_
God who raised him from the dead and gave him honour. In the last clause
expression is given to the specifically Christian thought, that the
Messiah Jesus was _exalted_ after crucifixion and death: from this,
however, no further conclusions are drawn.

But it was impossible that men should everywhere rest satisfied with
these utterances, for the age was a theological one. Hence the paradox
of the suffering Messiah, the certainty of his glorification through the
resurrection, the conviction of his specific relationship to God, and
the belief in the real union of his Church with him did not seem
adequately expressed by the sim