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 more modest. They do not feel the need of any clear literary view of the Fourth Gospel, of any critical discrimination between original and secondary elements in it; they are content to use as historical whatever their instinct leads them accept. "Apart from the fourth Gospel," says Schenkel, "we should miss in the portrait of the Redeemer the unfathomable depths and the inaccessible heights." "Jesus," to quote his aphorism, "was not always thus in reality, but He was so in truth." Since when have historians had the right to distinguish between reality and truth? That was one of the bad habits which the author of this characterisation of Jesus brought with him from his earlier dogmatic training.

Weizsacker expresses himself with more circumspection. "We possess," he says, "in the Fourth Gospel genuine apostolic reminiscences as much as in any part of the first three Gospels; but between the facts on which the reminiscences are based and their reproduction in literary form there lies the development of their possessor into a great mystic, and the influence of a philosophy which here for the first time united itself in this way with the Gospel; they need, therefore, to be critically examined; and the historical truth of this gospel, great as it is, must not be measured with a painful literality."

One wonders why both these writers appeal to Holtzmann, seeing that they practically abandon the Marcan plan which he had worked out at the end of his very thorough examination of this Gospel. They do not accept as sufficient the controversy regarding the ceremonial regulations in Mark vii. which, with the rejection at Nazareth, constitute, in Holtzmann's view, the turning-point of the Galilaean ministry, but find the cause of the change of attitude on the part of the people rather in the Johannine discourse about eating and drinking the flesh and blood of the Son of Man. The section Mark x.-xv., which has a certain unity, they interpret in the light of the Johannine tradition, finding in it traces of a previous ministry of Jesus in Jerusalem and interweaving with it the Johannine story of the Passion. According to Schenkel the last visit to Jerusalem must have been of considerable duration. When confronted with John, the admission may be wrung from the Synoptists that Jesus did not travel straight through Jericho to the capital, but worked first for a considerable time in Judaea. Strauss