Page:Quest of the Historical Jesus (1911).djvu/346

 scepticism is just as constructive as the eschatological outline of the Life of Jesus in the "Sketch."

Bruno Bauer chose the literary solution because he thought that we had no evidence for an eschatological expectation existing in the time of Christ. Wrede, though he follows Johannes Weiss in assuming the existence of a Jewish eschatological Messianic expectation, finds in the Gospel only the Christian conception of the Messiah. "If Jesus," he thinks, "really knew Himself to be the Messiah and designated Himself as such, the genuine tradition is so closely interwoven with later accretions that it is not easy to recognise it." In any case, Jesus cannot, according to Wrede, have spoken of His Messianic Coming in the way which the Synoptists report. The Messiahship of Jesus, as we find it in the Gospels, is a product of Early Christian theology correcting history according to its own conceptions.

It is therefore necessary to distinguish in Mark between the reported events which constitute the outward course of the history of Jesus, and the dogmatic idea which claims to lay down the lines of its inward course. The principle of division is found in the contradictions.

The recorded events form, according to Wrede, the following picture. Jesus came forward as a teacher, first and principally in Galilee. He was surrounded by a company of disciples, went about with them, and gave them instruction. To some of them He accorded a special confidence. A larger multitude sometimes attached itself to Him, in addition to the disciples. He is fond of discoursing in parables. Besides the teaching there are the miracles. These make a stir, and He is thronged by the multitudes. He gives special attention to the cases of demoniacs. He is in such close touch with the people that He does not hesitate to associate even with publicans and sinners. Towards the Law He takes up an attitude of some freedom. He encounters the opposition of the Pharisees and the Jewish authorities. They set traps for Him and endeavour to bring about His fall. Finally they succeed, when He ventures to show Himself not only on Judaean soil, but in Jerusalem. He remains passive and is condemned to death. The Roman administration supports the Jewish authorities.

"The texture of the Marcan narrative as we know it," continues Wrede, "is not complete until to the warp of these general historical notions there is added a strong weft of ideas of a dogmatic character, the substance of which is that "Jesus, the bearer of a special office to which He was appointed by God," becomes "a higher, superhuman being." If this is the case, however, then "the motives of His conduct are not derived from human characteristics, human aims and necessities." "The one