[455] This is the case with the corresponding account in Mark, while in Luke the dramatic presentation seems to be more worked away, and the coherence, through the introduction of descriptions and episodes (disciples at Emmaus) bears more the character of a simple narrative. Cf. Robertson, "Pagan Christs," 186 sqq.; "A Short History," 87 sqq. The fact that in almost all representations of this kind both the scene at Gethsemane and the words spoken by Jesus usually serve as signs of his personality (e.g. also Bousset's "Jesus"--Rel. Volksb., 1904, 56), shows what we must think of the historical value of the accounts of the life of Jesus; especially when we consider that certainly no listeners were there, and Jesus cannot himself have told his experience to his disciples, as the arrest is supposed to have taken place on the spot. [456] "Messiasgeheimnis," 143. [457] Gen. xxiv. [458] E. v. Hartmann, "Das Christentum des Neuen Testaments," 1905, 22. [459] Op. cit. [460] Cf. H. Jordan, "Jesus und die modernen Jesusbilder, Bibl. Zeit- u. Streitfragen," 1909, 38. [461] Mark vi. 1 sq. [462] Mark xiii. 32. [463] Mark iii. 20. [464] 1 Kings xix.; cf. also Isa. xlii. 4. [465] Cf. Brandt, op. cit., 553 sq. [466] Hertlein treats of these Bases of Schmiedel in the "Prot. Monatsheften," 1906, 386 sq.; cf. also Schmiedel's reply. [467] Op. cit., 141. [468] Bousset agrees with this in his work "Was wissen wir von Jesus?" (1901). "Jesus' speeches are for the most part creations of the communities, placed together by the community from isolated words of Jesus." "In this, apart from all the rest, there was a powerful and decided alteration of the speeches" (47 sqq.). [469] Cf. Robertson, "Christianity and Mythology," 424 sqq., 429. [470] Op. cit., 43. [471] "Protest. Monatshefte," 1903, Märzheft. [472] Op. cit., 161 sq. [473] Matt. xviii. 15 sqq. [474] Id. xxix. 3 sqq. [475] Cf. Pfleiderer, "Urchristentum," i. 447 sq.; van den Bergh van Eysinga, op. cit., 57 sqq. [476] Smith, op. cit., 107 sqq. [477] Cf. Nork, "Rabbinische Quellen und Parallelen zu neutestamentlichen Schriftstellen," 1839. [478] Cf. Robertson, "Christianity and Mythology," 440-457. [479] Cf. v. Hartmann, op. cit., 131-143. It will always be a telling argument against the historical nature of the sayings of Jesus that Paul seems to know nothing of them, that he never refers to them exactly; and that even up to the beginning of the second century, with the exception of a few remarks in Clement and Polycarp, the Apostles and Fathers in all their admonitions, consolations, and reprimands, never make use of Jesus' sayings to give greater force to their own words. [480] V. Hartmann, op. cit., 44 sq.