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 Messiah, a tradition must have existed which preserved the truth about the last conflicts, and the motives of the condemnation. This is supposed to have been here completely set aside by the theory of the secret Messiahship, which, instead of drawing its delicate threads through the older tradition, has simply substituted its own representation of events. But in that case why not do away with the remainder of the public ministry? why not at least get rid of the public appearance at Jerusalem? How can the crudeness of method shown in the case of the passion be harmonised with the skilful conservatism towards the non-Messianic tradition which it is obvious that the "Marcan circle" has scrupulously observed elsewhere?

If according to the original tradition, of which Wrede admits the existence, Jesus went to Jerusalem not to die, but to work there, the dogmatic view, according to which He went to Jerusalem to die, must have struck out the whole account of His sojourn in Jerusalem and His death in order to put something else in its place. What we now read in the Gospels concerning those last days in Jerusalem cannot be derived from the original tradition, for one who came to work, and, according to Wrede "to work with decisive effect," would not have cast all His preaching into the form of obscure parables of judgment and minatory discourses. That is a style of speech which could be adopted only by one who was determined to force his adversaries to put him to death. Therefore the narrative of the last days of Jesus must be, from beginning to end, a creation of the dogmatic idea. And, as a matter of fact, Wrede, here in agreement with Weisse, "sees grounds for asserting that the sojourn at Jerusalem is presented to us in the Gospels in a very much abridged and weakened version." That is a euphemistic expression, for if it was really the dogmatic idea which was responsible for representing Jesus as being condemned as Messiah, it is not a mere case of "abridging and weakening down," but of displacing the tradition in favour of a new one.

But if Jesus was not condemned as Messiah, on what grounds was He condemned? And, again, what interest had those whose concern was to make the Messiahship a secret of His earthly life, in making Him die as Messiah, contrary to the received tradition? And what interest could the tradition have had in falsifying history in that way? Even admitting that the prediction of the passion to the disciples is of a dogmatic character, and is to be regarded as a creation of primitive Christian theology, the historic fact that He died would have been a sufficient fulfilment of those sayings. That He was publicly condemned and crucified as Messiah has nothing to do with the fulfilment of those predictions, and goes far beyond it.

To take a more general point: what interest had primitive