We have come back to the fundamental issue between authoritarian supernaturalism and free reason. If the prediction of the betrayal, the trial, the scourging, the mocking, the crucifixion, and the resurrection is to stand, there need be no more discussion over miracles or anything else. "It is written," and there an end. Biblical criticism has once more become blasphemy. If reason is to have any access to the matter, the prediction must fall as a fiction; and if the "exploded" argument from Savonarola is to be revived, it will have to be restricted to the case of the prediction to which it was so prudentially applied. But if one hopeless prophecy is to be dropped as post eventum, it is mere irrelevance to debate over another which is only in one selected and isolated aspect less hopeless, while as a whole it is equally so. Savonarola's prediction of the fall of Rome was one of many, motived by religion and invited by the absolute fact of previous invasions, of which the last had occurred only two years before. The one concrete detail in which it was "fulfilled" was simply a specification of a common feature in the warfare of the age. Another invasion of Italy was believed to be imminent, and actually took place in the year of the prophecy, without fulfilling that in any detail. The Gospel prophecy is Messianic, devoid of political motivation, accompanied by a whole apparatus of Christian eschatology, and backed by other predictions of pure miracle. The details of the siege and the sequel are as plainly supplied after the event as those of the betrayal, the mockery, the scourging, the crucifixion, and the resurrection. To hold by one set of predictions and abandon the other is mere critical trifling. Even orthodox critics give up the early chapters of Luke as late accretions. What kind of credit is it that is to be saved by making him the faithful chronicler of a real prophecy? The prediction of the fall of the temple, which is in the Nucleus as being common in matter and order to all three synoptics, is in no better case. On Dr. Petrie's principle, it is one of the earliest accepted sayings--that is, it was embodied when the Jesuist movement was pre-occupied over the law, and yet it did not disturb that pre-occupation. On his theory, it should not have appeared in the Nucleus at all, or in any Gospel until the occasion arose. Thus incompatible with Dr. Petrie's own theory, it is equally incompatible with any critical principle. This is a concrete Messianic prophecy, not to be salved by any juggling with mere historiography. In the terms of the case, it was made at a time when there was no politically visible reason for making it, [105] and is not in the least to be explained as were the vaticinations of Savonarola. On the principles of Professor Blass, it ought to have been far too "painful" for preservation by men adhering to the Jewish law.