Page:Quest of the Historical Jesus (1911).djvu/96

 Similarly, in regard to the call of the first disciples, it is, according to Strauss, a later postulate that they came from the Baptist's following and were brought by him to the Lord. Strauss does not scruple even to assert that John introduces imaginary characters. If this Gospel relates fewer miracles, the miracles which it retains are proportionately greater; so great, indeed, that their absolutely miraculous character is beyond the shadow of doubt; and, moreover, a moral or symbolical significance is added.

Here, therefore, it is no longer the unconscious action of legend which selects, creates, or groups the incidents, but a clearly-determined apologetic and dogmatic purpose.

The question regarding the different representations of the locality and chronology of the life of Jesus, had always been decided, prior to Strauss, in favour of the Fourth Gospel. De Wette makes it an argument against the genuineness of Matthew's Gospel that it mistakenly confines the ministry of Jesus to Galilee. Strauss refuses to decide the question by simply weighing the chronological and geographical statements one against the other, lest he should be as one-sided in his own way as the defenders of the authenticity of the Fourth Gospel were in theirs. On this point, he contents himself with remarking that if Jesus had really taught in Jerusalem on several occasions, it is absolutely unintelligible how all knowledge of this could have so completely disappeared from the Synoptic tradition; for His going up to the Passover at which He met His death is there represented as His sole journey to Jerusalem. On the other hand, it is quite conceivable that if Jesus had only once been in Jerusalem there would be a tendency for legend gradually to make several journeys out of this one, on the natural assumption that He regularly went up to the Feasts, and that He would proclaim His Gospel not merely in the remote province, but also in the capital.

From the triumphal entry to the resurrection, the difference between the Synoptic and Johannine narratives is so great that all attempts to harmonise them are to be rejected. How are we to reconcile the statement of the Synoptists that the ovation at the triumphal entry was offered by Galilaeans who accompanied him, with that of John, according to which it was offered by a multitude from Jerusalem which came out to welcome Jesus�who, moreover, according to John, was not coming from Galilee and Jericho�and escorted Him into the city. To suppose that there were two different triumphal entries is absurd.

But the decision between John and the Synoptists is not based solely upon their representation of the facts; the decisive consideration is found in the ideas by which they are respectively dominated. John represents a more advanced stage of the mythopoeic process, inasmuch as he has substituted for the Jewish Messianic conception,