literary realisation of the ideas of a definite intellectual circle within the sphere of primitive theology.
The positive difficulty which confronts the sceptical theory is to explain how the Messianic beliefs of the first generation arose, if Jesus, throughout His life, was for all, even for the disciples, merely a "teacher," and gave even His intimates no hint of the dignity which He claimed for Himself. It is difficult to eliminate the Messiahship from the "Life of Jesus," especially from the narrative of the passion; it is more difficult still, as Keim saw long ago, to bring it back again after its elimination from the "Life" into the theology of the primitive Church. In Wrede's acute and logical thinking this difficulty seems to leap to light.
Since the Messianic secret in Mark is always connected with the resurrection, the date at which the Messianic belief of the disciples arose must be the resurrection of Jesus. "But the idea of dating the Messiahship from the resurrection is certainly not a thought of Jesus, but of the primitive Church. It presupposes the Church's experience of the appearance of the risen Jesus."
The psychologist will say that the "resurrection experiences," however they may be conceived, are only intelligible as based upon the expectation of the resurrection, and this again as based on references of Jesus to the resurrection. But leaving psychology aside, let us accept the resurrection experiences of the disciples as a pure psychological miracle. Even so, how can the appearances of the risen Jesus have suggested to the disciples the idea that Jesus, the crucified teacher, was the Messiah? Apart from any expectations, how can this conclusion have resulted for them from the mere "fact of the resurrection"? The fact of the appearance did not by any means imply it. In certain circles, indeed, according to Mark vi. 14-16, in the very highest quarters, the resurrection of the Baptist was believed in; but that did not make John the Baptist the Messiah. The inexplicable thing is that, according to Wrede, the disciples began at once to assert confidently and unanimously that He was the Messiah and would before long appear in glory.
But how did the appearance of the risen Jesus suddenly become for them a proof of His Messiahship and the basis of their eschatology? That Wrede fails to explain, and so makes this "event" an "historical" miracle which in reality is harder to believe than the supernatural event.
Any one who holds "historical" miracles to be just as impossible as any other kind, even when they occur in a critical and sceptical work, will be forced to the conclusion that the Messianic eschatological significance attached to the "resurrection experience" by the disciples implies some kind of Messianic eschatological references on the part of the historical Jesus which gave to the "
