How Van Manen could find in all this any support for the gospel story in general he never explained; and obviously no support is given. Historically considered, the epistles undermine the biographical theory whether we reckon them early or late, genuine or pseudepigraphic. If early, they discredit completely the notion of a historical Jesus of impressive personality. If as late as Van Manen makes them (120-140) they tell not only of indifference to the personality of Jesus but of ignorance of the gospel story as we have it, strongly suggesting that the complete story of the tragedy was yet unknown, and that only in still later interpolations, made before the Judas story was current, was it to be indicated. What is more, the Paulines, like other Epistles, tell of vital unbelief as to the reality of Jesus. Paul is made to protest that "some among you say that there is no resurrection of the dead" (1 Cor. xv, 12). These Jesuists, then, held at most only a faith in future salvation by virtue of the sacrament. So in First John it is implied (iv, 2-3) that some of the adherents confess not that Jesus is come in the flesh, which is declared to be the doctrine of "the antichrist," a type of which "many" (ii, 18) have arisen. We are critically forced, then, to the conclusion that for a century after the alleged death of the Founder the Jesuist movement had either no literature whatever save one of primarily Jewish documents such as the Didachê or problematic short Pauline epistles which have either disappeared or been absorbed in much longer documents of later date, which in turn still tell of no Jesuine Sacred Books. All alike exclude the conception of a historical Jesus of remarkable personality. In the doctrinal quarrels which have already driven deep furrows in the faith, the personality of Jesus counts for nothing. In that connection no one cites any teaching of the Master. He is simply an abstract sacrifice; and even in that aspect he is not clearly present in the Jewish-Christian Didachê. Of his earthly parentage, domicile, or career, there is not a word. Everything goes to confirm our hypothesis that the cult is of ancient origin, rooted in a sacrament which evolved out of a rite of human sacrifice and connected with non-Jewish as well as Jewish myths which from the first tended to the deification of the Slain One. It remains, then, to consider the gospels anew as compilations made in the second century of (1) previously current Jewish lore, written and unwritten; (2) doctrinal elements indicated by the sectarian disputes already active; (3) pseudo-historic elements justifying Messianic doctrine and practice; and (4) the Mystery-Drama, now developed under Gentile hands. Upon all this followed (5) the new theology and new pseudo-biography of the fourth gospel, which was but another stage in the general process of myth-making. CHAPTER VII GOSPEL-MAKING § 1. Tradition