In regard to the Gospel of John, Weisse fully shared the negative views of Strauss. What is the use, he asks, of keeping on talking about the plan of this Gospel, seeing that no one has yet succeeded in showing what that plan is? And for a very good reason: there is none. One would never guess from the Gospel of John that Jesus, until His departure from Galilee, had experienced almost unbroken success. It is no good trying to explain the want of plan by saying that John wrote with the purpose of supplementing and correcting his predecessors, and that his omissions and additions were determined by this purpose. Such a purpose is betrayed by no single word in the whole Gospel.
The want of plan lies in the very plan itself. "It is a fixed idea, one may say, with the author of this Gospel, who had heard that Jesus had fallen a victim in Jerusalem to the hatred of the Jewish rulers, especially the Scribes, that he must represent Jesus as engaged, from His first appearance onward, in an unceasing struggle with 'the Jews'�whereas we know that the mass of the people, even to the last, in Jerusalem itself, were on the side of Jesus; so much so, indeed, that His enemies were only able to get Him into their power by means of a secret betrayal."
In regard to the graphic descriptions in John, of which so much has been made, the case is no better. It is the graphic detail of a writer who desires to work up a vivid picture, not the natural touches of an eyewitness, and there are, moreover, actual inconsistencies, as in the case of the healing at the pool of Bethesda. The circumstantiality is due to the care of the author not to assume an acquaintance, on the part of his readers, with Jewish usages or the topography of Palestine. "A considerable proportion of the details are of such a character as inevitably to suggest that the narrator inserts them because of the trouble which it has cost him to orientate himself in regard to the scene of the action and the dramatis personae, his object being to spare his readers a similar difficulty; though he does not always go about it in the way best calculated to effect his purpose."
The impossibility also that the historic Jesus can have preached the doctrine of the Johannine Christ, is as clear to Weisse as to Strauss. "It is not so much a picture of Christ that John sets forth, as a conception of Christ; his Christ does not speak in His own Person, but of His own Person."
On the other hand, however, "the authority of the whole Christian Church from the second century to the nineteenth" carries too much weight with Weisse for him to venture altogether to deny the Johannine origin of the Gospel; and he seeks a
