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 middle path. He assumes that the didactic portions really, for the most part, go back to John the Apostle.

"John," he explains, "drawn on by the interest of a system of doctrine which had formed itself in his mind, not so much as a direct reflex of the teaching of his Master, as on the basis of suggestions offered by that teaching in combination with a certain creative activity of his own, endeavoured to find this system also in the teaching of his Master."

Accordingly, with this purpose, and originally for himself alone, not with the object of communicating it to others, he made an effort to exhibit, in the light of this system of thought, what his memory still retained of the discourses of the Lord. "The Johannine discourses, therefore, were recalled by a laborious effort of memory on the part of the disciple. When he found that his memory-image of his Master was threatening to dissolve into a mist-wraith, he endeavoured to impress the picture more firmly in his recollection, to connect and define its rapidly disappearing features, reconstructing it by the aid of a theory evolved by himself or drawn from elsewhere regarding the Person and work of the Master." For the portrait of Christ in the Synoptic Gospels the mind of the disciples who describe Him is a neutral medium; for the portrait in John it is a factor which contributes to the production of the picture. The same portrait is outlined by the apostle in the first epistle which bears his name.

These tentative "essays," not originally intended for publication, came, after the death of the apostle, into the hands of his adherents and disciples, and they chose the form of a complete Life of Jesus as that in which to give them to the world. They, therefore, added narrative portions, which they distributed here and there among the speeches, often doing some violence to the latter in the process. Such was the origin of the Fourth Gospel.

Weisse is not blind to the fact that this hypothesis of a Johannine basis in the Gospel is beset with the gravest�one might almost say with insuperable�difficulties. Here is a man who was an immediate disciple of the Lord, one who, in the Synoptic Gospels, in Acts, and in the Pauline letters, appears in a character which gives no hint of a coming spiritual metamorphosis, one, moreover, who at a relatively late period, when it might well have been supposed that his development was in all essentials closed (at the time of Paul's visit to Jerusalem, which falls at least fourteen years after Paul's conversion), was chosen, along with James and Peter, and in contrast with the apostles of the Gentiles, Paul and Barnabas, as an apostle of the Jews�"how is it possible," asks Weisse, "to explain and make it intelligible, that a man of these antecedents displays in his thought and speech, in fact in his whole mental attitude, a thoroughly Hellenistic stamp? How came he, the beloved disciple, who, according to this very Gospel which