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 several times a year to Jerusalem, the other two gathered into one mass all that happened there on various occasions. This could only have been done by Hellenists."

Schleiermacher is quite insensible to the graphic realism of the description of the last days at Jerusalem in Mark and Matthew, and has no suspicion that if only a single one of the Jerusalem sayings in the Synoptists is true Jesus had never before spoken in Jerusalem.

The ground of Schleiermacher's antipathy to the Synoptists lies deeper than a mere critical view as to their composition. The fact is that their "picture of Christ" does not agree with that which he wishes to insert into the history. When it serves his purpose, he does not shrink from the most arbitrary violence. He abolishes the scene in Gethsemane because he infers from the silence of John that it cannot have taken place. "The other Evangelists," he explains, "give us an account of a sudden depression and deep distress of spirit which fell upon Jesus, and which He admitted to His disciples, and they tell us how He sought relief from it in prayer, and afterwards recovered His serenity and resolution. John passes over this in silence, and his narrative of what immediately precedes is not consistent with it." It is evidently a symbolical story, as the thrice-repeated petition shows. "If they speak of such a depression of spirit, they have given the story that form in order that the example of Christ might be the more applicable to others in similar circumstances."

On these premises it is possible to write a Life of Christ; it is not possible to write a Life of Jesus. It is, therefore, not by accident that Schleiermacher regularly speaks, not of Jesus, but of Christ.