All this, and much more which we need not cite, makes hardly the pretence of being history. It is frankly theology, or rather apologetics. We have as a framework the general outline of Mark, a Galilean and a Judæan ministry (chh. i.-xii.; xiii.-xx.), with traces of a Perean journey (vii. 1 ff.). This scheme, however, is broken through by another based on the Mosaic festal system, Jesus showing in each case as he visits Jerusalem, the higher symbolism of the ceremonial (ii. 13 ff. Passover; v. 1 ff. Pentecost; vii. 1 ff. Tabernacles; x. 22 ff. Dedication; xii. 1 ff. Passover). There is in chh. i.-iv. a 'teaching of baptisms' and of endowment with the Spirit corresponding roughly to Mark i. 1-45. There is in ch. v. a teaching of the authority of Jesus against Moses and the Law, corresponding to Mark ii. 1--iii. 6. There is a teaching of the 'breaking of bread' corresponding to Mark vi. 30--viii. 26 in John vi., though this last has been related not merely to the brotherhood banquet ('love-feast') as in Mark, but anticipates and takes the place of the teaching as to the Eucharist (_cf._ John vi. 52-59 with John xiii.). There is a Commission of the Twelve like Matt. x. 16-42, though placed (with Luke xxii. 35-38) as a second sending on the night of betrayal (xiii. 31--xviii. 26). There is dependence on Petrine Story, and to some extent on Matthæan Sayings. In particular John xii. 1-7 combines the data of Mark xiv. 3-9 with those of Luke vii. 36-50; x. 38-42 in a curious compound, making it certain that the evangelist employed these two--and Matthew as well, if xii. 8 be genuine (it is not found in the ancient Syriac). Yet our Synoptic Gospels are not the only sources, and the material borrowed is handled with sovereign superiority. In short, as even the church fathers recognized, this Gospel is of a new type. It does aim to "supplement" the others, as they recognized; but not as one narrative may piece out and complete another. Rather as the unseen and spiritual supplements the external and visible. This Gospel uses the established forms of miracle-story and saying; but it transforms the one into symbol, the other into dialogue and allegory. Then by use of this material (supplemented from unknown, perhaps oral, sources) it constructs a series of interpretations of the person and work of the God-man.