Prof. _Jülicher_ thinks that, “While we cannot go prior to the beginning of the second century, because of external testimony, we cannot on the other hand maintain a later date. The most probable time for our Gospel is the one shortly before the year 100....” Why? “Because the ill-fitting feature in the parable of the wedding feast, that the king in his wrath, because his invitation had been made light of, sent forth his armies and destroyed those murderers and burned up their city, could hardly have been invented before the conflagration of Jerusalem”—a prophecy, namely, of the coming destruction of Jerusalem cannot be admitted. “But to my mind, the decisive point is found in the religious position of _Matthew_. Despite his conservative treatment of tradition, he already stands quite removed from its spirit; he has written a Catholic Gospel.... To _Matthew_ the congregation, the Church, forms the highest court of discipline, being the administrator of all heavenly goods of salvation; his Gospel determines who is to rule, who to give laws: in its essential features the early Catholicism is completed.” _Jülicher_ arrives at a similar conclusion in his research on _St. Luke’s_ Gospel: “That _Luke’s_ Gospel was written sometime after the destruction of Jerusalem in 70 A.D., is proven beyond any doubt, by xxi. 22-24, where the terrible events of the Jewish war are ‘foretold.’... All arguments in favor of a later date of writing concerning _Matthew_ hold good also of _Luke_.” Even more unreserved is _O. Pfleiderer_, until recently a prominent representative of liberal-Protestant theology at Berlin: “In this Gospel we find the elements of dogma, morals, the constitution of the developing Catholic Church. Catholic is its trinitarian formula of christening, this embryo of the Creed and of the apostolic symbol. Catholic is its teaching of Christ ... Catholic, the doctrine of Salvation ... Catholic are the morals ... Catholic, finally, is the importance attached to _Peter_ as the foundation of the Church and as the bearer of the power of the key.” In regard to this latter point _Pfleiderer_ remarks expressly: “In spite of all attempts of Protestants to mitigate this passage (Matt. xvi. 17-20) there is no doubt that it contains the solemn proclamation of _Peter’s_ Primacy.” The unsophisticated reader thereupon would be likely to deduct: If the oldest Gospel is already Catholic, then it must be admitted that earliest Christianity was already Catholic. In so reasoning he might have rightly concluded, but he would have shown himself little acquainted with the method of liberal science. This infers contrariwise: early Christianity must not be Catholic, hence the Catholic Gospel cannot be so old, it must be the fraudulent