mediating theology. "A keener criticism will only establish the truth of the Gospel, putting what is tenable on a firmer basis, sifting out what is untenable, and showing up in all its nakedness the counterfeit theology of the new evangelicalism with its utter lack of understanding and sincerity." Again, "the approval which Strauss has met with, and the excitement which he has aroused, sufficiently show what an advantage rationalistic speculation possesses over the theological second-childishness of the new evangelicals." The time has come for a rational mysticism, which shall preserve undiminished the honesty of the old rationalism, making no concessions to supernaturalism, but, on the other hand, overcoming the "truculent rationalism of the Kantian criticism" by means of a religious conception in which there is more warmth and more pious feeling.
This rational mysticism makes it a reproach against the "mythical idealism" of Strauss that in it philosophy does violence to history, and the historic Christ only retains His significance as a mere ideal. A new examination of the sources is necessary to decide upon the extent of the mythical element.
The Gospel of Matthew cannot, Wilke agrees, have been the work of an eyewitness. "The principal argument against its authenticity is the absence of the characteristic marks of an eyewitness, which must necessarily have been present in a gospel actually composed by a disciple of the Lord, and which are not present here. The narrative is lacking in precision, fragmentary and legendary, tradition everywhere manifest in its very form." There are discrepancies in the legends of the first and second chapters, as well as elsewhere, e.g. the stories of the baptism, the temptation, and the transfiguration. In other cases, where there is a basis of historic fact, there is an admixture of legendary material, as in the narratives of the death and resurrection of Jesus.
In the Gospel of Mark, Wilke recognises the pictorial vividness of many of the descriptions, and conjectures that in some way or other it goes back to the Petrine tradition. The author of the Fourth Gospel is not an eyewitness; the κατά (according to) only indicates the origin of the tradition; the author received it, either directly or indirectly, from the Apostle, but he gave to it the gnosticising dialectical form of the Alexandrian theology.
As against the Diegesentheorie[1] Wilke defends the independence and originality of the individual Gospels. "No one of the Evangelists knew the writing of any of the others, each produced an independent work drawn from a separate source."
In the remarks on points of detail in this work of Wilke's there is evidence of a remarkable grasp of the critical data; we already get a hint of the "mathematician" of the Synoptic problem,
- ↑ See p. 89 above.
