ingdom and life. The reference to the Passover and the death
of Christ was attached to it later, though it is true very soon. How
much is thereby explained that was hitherto obscure--critical,
historical, and dogmatico-historical questions--cannot at all be stated
briefly. And yet I hesitate to give a full recognition to Spitta's
exposition: the words 1 Cor. XI. 23: [Greek: ego gar parelabon apo tou
kuriou, ho kai paredoka humin k.t.l.] are too strong for me. Cf.
besides, Weizsaecker's investigation in "The Apostolic Age." Lobstein, La
doctrine de la s. cene. 1889. A. Harnack i.d. Texten u. Unters. VII. 2.
p. 139 ff. Schuerer, Theol. Lit. Ztg. 1891, p. 29 ff. Juelicher Abhandl. f
Weizsaecker, 1892, p. 215 ff.]

[Footnote 69: With regard to the eschatology, no one can say in detail
what proceeds from Jesus, and what from the disciples. What has been
said in the text does not claim to be certain, but only probable. The
most important, and at the same time the most certain point, is that
Jesus made the definitive fate of the individual depend on faith,
humility and love. There are no passages in the Gospel which conflict
with the impression that Jesus reserved day and hour to God, and wrought
in faith and patience as long as for him it was day.]

[Footnote 70: He did not impose on every one, or desire from every one
even the outward following of himself: see Mark V. 18-19. The "imitation
of Jesus", in the strict sense of the word, did not play any noteworthy
role either in the Apostolic or in the old Catholic period.]

[Footnote 71: It is asserted by well-informed investigators, and may be
inferred from the Gospels (Mark XII. 32-34; Luke X. 27, 28), perhaps
also from the Jewish original of the Didache, that some representatives
of Pharisaism, beside the pedantic treatment of the law, attempted to
concentrate it on the fundamental moral commandments. Consequently, in
Palestinian and Alexandrian Judaism at the time of Christ, in virtue of
the prophetic word and the Thora, influenced also, perhaps, by the Greek
spirit which everywhere gave the stimulus to inwardness, the path was
indicated in which the future development of religion was to follow.
Jesus entered fully into the view of the law thus attempted, which
comprehended it as a whole and traced it back to the disposition. But he
freed it from the contradiction that adhered to it, (because, in spite
of and alongside the tendency to a deeper perception, men still
persis