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 motive which runs throughout is rather a Divine decree which lies beyond human understanding. This He seeks to fulfil alike in His actions and His sufferings. The teaching of Jesus is accordingly supernatural." On this assumption the want of understanding of the disciples to whom He communicates, without commentary, unconnected portions of this supernatural knowledge becomes natural and explicable. The people are, moreover, essentially "non-receptive of revelation."

"It is these motifs and not those which are inherently historical which give movement and direction to the Marcan narrative. It is they that give the general colour. On them naturally depends the main interest, it is to them that the thought of the writer is really directed. The consequence is that the general picture offered by the Gospel is not an historical representation of the Life of Jesus. Only some faded remnants of such an impression have been taken over into a supra-historical religious view. In this sense the Gospel of Mark belongs to the history of dogma."

The two conceptions of the Life of Jesus, the natural and the supernatural, are brought, not without inconsistencies, into a kind of harmony by means of the idea of intentional secrecy. The Messiahship of Jesus is concealed in His life as in a closed dark lantern, which, however, is not quite closed-otherwise one could not see that it was there-and allows a few bright beams to escape.

The idea of a secret which must remain a secret until the resurrection of Jesus could only arise at a time when nothing was known of a Messianic claim of Jesus during His life upon earth: that is to say, at a time when the Messiahship of Jesus was thought of as beginning with the resurrection. But that is a weighty piece of indirect historical evidence that Jesus did not really profess to be the Messiah at all.

The positive fact which is to be inferred from this is that the appearances of the risen Jesus produced a sudden revolution in His disciples' conception of Him. "The resurrection" is for Wrede the real Messianic event in the Life of Jesus.

Who is responsible, then, for introducing this singular feature, so destructive of the real historical connexion, into the life of Jesus, which was in reality that of a teacher? It is quite impossible, Wrede argues, that the idea of the Messianic secret is the invention of Mark. "A thing like that is not done by a single individual. It must, therefore, have been a view which was current in certain circles, and was held by a considerable number, though not necessarily perhaps by a very great number of persons. To say this is not to deny that Mark had a share and perhaps a considerable share in the creation of the view which he sets forth . . . the motifs themselves are doubtless not, in part at least,