Page:Quest of the Historical Jesus (1911).djvu/357

 the multitude, which in Mark x. 47 ff. rebukes the blind beggar at Jericho who cried out to Jesus, into the service of his theory. . . on the ground that the beggar had addressed Him as Son of David. But all the narrative says is that they told him to hold his peace-to cease making an outcry-not that they did so because of his addressing Jesus as "Son of David."

In an equally arbitrary fashion the surprising introduction of the "multitude" in Mark viii. 34, after the incident of Caesarea Philippi, is dragged into the theory of secrecy. Wrede does not feel the possibility or impossibility of the sudden appearance of the multitude in this locality as an historical problem, any more than he grasps the sudden withdrawal of Jesus from His public ministry as primarily an historical question. Mark is for him a writer who is to be judged from a pathological point of view, a writer who, dominated by the fixed idea of introducing everywhere the Messianic secret of Jesus, is always creating mysterious and unintelligible situations, even when these do not directly serve the interests of his theory, and who in some of his descriptions, writes in a rather "fairy-tale" style. When all is said, his treatment of the history scarcely differs from that of the fourth Evangelist.

The absence of historical prepossessions which Wrede skilfully assumes in his examination of the connexion in Mark is not really complete. He is bound to refer everything inexplicable to the principle of the concealment of the Messiahship, which is the only principle that he recognises in the dogmatic stratum of the narrative, and is consequently obliged to deny the historicity of such passages, whereas in reality the veiling of the Messiahship is only involved in a few places and is there indicated in clear and simple words. He is unwilling to recognise that there is a second, wider circle of mystery which has to do, not with Jesus' Messiahship, but with His preaching of the Kingdom, with the mystery of the Kingdom of God in the wider sense, and that within this second circle there lie a number of historical problems, above all the mission of the Twelve and the inexplicable abandonment of public activity on the part of Jesus which followed soon afterwards. His mistake consists in endeavouring by violent methods to subsume the more general, the mystery of the Kingdom of God, under the more special, the mystery of the Messiahship, instead of inserting the latter as the smaller circle, within the wider, the secret of the Kingdom of God.

As he does not deal with the teaching of Jesus, he has no occasion to take account of the secret of the Kingdom of God. That is the more remarkable because corresponding to one fundamental idea of the Messianic secret there is a parallel,