In this way von Soden picks out his _Kernstücke_. To these _Kernstücke_ certainly belong the group of narratives in i, 21-39; ii, 1-iii, 6; xii, 13-44; iii, 20-35; vi, 1-6; iv, 1-8; iv, 26-32; and x, 13-31; perhaps also vii, 24-30; vi, 14-16; i, 4-11. To these narratives which go back to Peter may also belong the brief notices concerning the stages of growth of the apostolic circle, in i, 16-20; iii, 13-19; vi, 7-13; viii, 27-ix, 1; and ix, 33-40.[54] To these passages von Soden adds xiii, 1-6, 28-37. He says that at the basis of the story of the days in Jerusalem, xi, 1-xii, 12, and the passion narrative in chaps. xiv and xv, lie narratives of a similar style; but these latter he does not include in his _Kernstücke_. Von Soden then prints the passages which he thus refers to Peter (or the Petrine tradition), "undisturbed by all that our Gospel of Mark has interwoven with them."[55] The result presents the Petrine nucleus of the Gospel as follows: John the Baptist and the Baptism of Jesus; a Sabbath in Capernaum; the offense of the Jews at Jesus' forgiving of sins, his association with sinners, his breaking of the Sabbath, and the fact that his disciples do not fast; how the Jews attempt to take him; how Jesus meets the general misunderstanding; parables about the kingdom of God; the question as to who shall enter that kingdom; the development of the apostolic circle; glimpses into the future. This makes (with the readjustment in the order of some of the sections) a remarkably straightforward and connected narrative. Von Soden's remarks concerning it are well worth quoting: