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 to make His resolve and His predictions intelligible, is not a necessity which arises out of the historical course of events. There was not present any natural ground for such a resolve on the part of Jesus. Had He returned to Galilee, He would immediately have had the multitudes flocking after Him again.

In order to make the historical possibility of the resolve to suffer and the prediction of the sufferings in some measure intelligible, modern theology has to ignore the prediction of the resurrection which is bound up with them, for this is "dogmatic." That is, however, not permissible. We must, as Wrede insists, take the words as they are, and must not even indulge in ingenious explanations of the "three days." Therefore, the resolve to suffer and to die are dogmatic; therefore, according to him, they are unhistorical, and only to be explained by a literary hypothesis.

But the thoroughgoing eschatological school says they are dogmatic, and therefore historical; because they find their explanation in eschatological conceptions.

Wrede held that the Messianic conception implied in the Marcan narrative is not the Jewish Messianic conception, just because of the thought of suffering and death which it involves. No stress must be laid on the fact that in Fourth Ezra vii. 29 the Christ dies and rises again, because His death takes place at the end of the Messianic Kingdom. The Jewish Messiah is essentially a glorious being who shall appear in the last time. True, but the case in which the Messiah should be present, prior to the Parousia, should cause the final tribulations to come upon the earth, and should Himself undergo them, does not arise in the Jewish eschatology as described from without. It first arises with the self-consciousness of Jesus. Therefore, the Jewish conception of the Messiah has no information to give us upon this point.

In order to understand Jesus' resolve to suffer, we must first recognise that the mystery of this suffering is involved in the mystery of the Kingdom of God, since the Kingdom cannot come until the peirasmoV has taken place. This certainty of suffering is quite independent of the historic circumstances, as the beatitude on the persecuted in the sermon on the mount, and the predictions in the discourse at the sending forth of the Twelve, clearly show. Jesus' prediction of His own sufferings at Caesarea Philippi is precisely as unintelligible, precisely as dogmatic, and therefore precisely as historical as the prediction to the disciples at the time of their mission. The "must be" of the sufferings is the same-the coming of the Kingdom, and of the Parousia, which are dependent upon the peirasmoV having first taken place.