the refusal to hold possible a prophecy from the lips of Jesus. The main reason, however, for disputing the genuineness of the fourth Gospel, although external tradition and internal criterions testify to it as the writing of _St. John_, is, because it teaches so clearly the _divinity of Christ_: and this must be denied. Significant are, for instance, the words in which _Weizsäcker_ sums up his objections to this gospel: “That the Apostle, the favorite disciple according to the Gospel, who sat at the table beside Christ, should have looked upon and represented everything that he once experienced, as the living together with the incarnate divine Logos, is rather a puzzle. No power of faith and no philosophy can be imagined big enough to extinguish the memory of real life and to replace it by this miraculous image of a divine being ... of one of the original Apostles, it is unthinkable. Upon this the decision of this point will always hinge. Anything else that may be added from the contents of the Gospel is subordinate.” This means, Christ cannot be admitted to be a Divine Being—impossible. An eye-witness could not take Him for it: therefore, this “miraculous picture of a Divine Being” cannot have been the work of an eye-witness. Like the _genuineness_ of the Gospels, so is also their _credibility_ beyond a doubt. Two of them are written by Apostles, the two others by Disciples of the Apostles: they also have all the marks peculiar to writings of eye or ear witnesses, or of persons who have heard the narratives directly from the lips of eye-witnesses. Nor would any one doubt their credibility if they did not report supernatural facts. But, this being the case, infidel research is bound to arrive at the opposite result.