Chapter XX: Results (1)

Those who are fond of talking about negative theology can find their account here. There is nothing more negative than the result of the critical study of the Life of Jesus.

The Jesus of Nazareth who came forward publicly as the Messiah, who preached the ethic of the Kingdom of God, who founded the Kingdom of Heaven upon earth, and died to give His work its final consecration, never had any existence. He is a figure designed by rationalism, endowed with life by liberalism, and clothed by modern theology in an historical garb.

This image has not been destroyed from without, it has fallen to pieces, cleft and disintegrated by the concrete historical problems which came to the surface one after another, and in spite of all the artifice, art, artificiality, and violence which was applied to them, refused to be planed down to fit the design on which the Jesus of the theology of the last hundred and thirty years had been constructed, and were no sooner covered over than they appeared again in a new form. The thoroughgoing sceptical and the thoroughgoing eschatological school have only completed the work of destruction by linking the problems into a system and so making an end of the _Divide et impera_ of modern theology, which undertook to solve each of them separately, that is, in a less difficult form. Henceforth it is no longer permissible to take one problem out of the series and dispose of it by itself, since the weight of the whole hangs upon each.

Whatever the ultimate solution may be, the historical Jesus of whom the criticism of the future, taking as its starting‐point the problems which have been recognised and admitted, will draw the portrait, can never render modern theology the services which it claimed from its own half‐ historical, half‐modern, Jesus. He will be a Jesus, who was Messiah, and lived as such, either on the ground of a literary fiction of the earliest Evangelist, or on the ground of a purely eschatological Messianic conception.

In either case, He will not be a Jesus Christ to whom the religion of the present can ascribe, according to its long‐cherished custom, its own thoughts and ideas, as it did with the Jesus of its own making. Nor will He be a figure which can be made by a popular historical treatment so sympathetic and universally intelligible to the multitude. The historical Jesus will be to our time a stranger and an enigma.

The study of the Life of Jesus has had a curious history. It set out in quest of the historical Jesus, believing that when it had found Him it could bring Him straight into our time as a Teacher and Saviour. It loosed the bands by which He had been riveted for centuries to the stony rocks of ecclesiastical doctrine, and rejoiced to see life and movement coming into the figure once more, and the historical Jesus advancing, as it seemed, to meet it. But He does not stay; He passes by our time and returns to His own. What surprised and dismayed the theology of the last forty years was that, despite all forced and arbitrary interpretations, it could not keep Him in our time, but had to let Him go. He returned to His own time, not owing to the application of any historical ingenuity, but by the same inevitable necessity by which the liberated pendulum returns to its original position.

The historical foundation of Christianity as built up by rationalistic, by liberal, and by modern theology no longer exists; but that does not mean that Christianity has lost its historical foundation. The work which historical theology thought itself bound to carry out, and which fell to pieces just as it was nearing completion, was only the brick facing of the real immovable historical foundation which is independent of any historical confirmation or justification.

Jesus means something to our world because a mighty spiritual force streams forth from Him and flows through our time also. This fact can neither be shaken nor confirmed by any historical discovery. It is the solid foundation of Christianity.

The mistake was to suppose that Jesus could come to mean more to our time by entering into it as a man like ourselves. That is not possible. First because such a Jesus never existed. Secondly because, although historical knowledge can no doubt introduce greater clearness into an existing spiritual life, it cannot call spiritual life into existence. History can destroy the present; it can reconcile the present with the past; can even to a certain extent transport the present into the past; but to contribute to the making of the present is not given unto it.

But it is impossible to over‐estimate the value of what German research upon the Life of Jesus has accomplished. It is a uniquely great expression of sincerity, one of the most significant events in the whole mental and spiritual life of humanity. What has been done for the religious life of the present and the immediate future by scholars such as P. W. Schmidt, Bousset, Jülicher, Weinel, Wernle—and their pupil Frenssen—and the others who have been called to the task of bringing to the knowledge of wider circles, in a form which is popular without being superficial, the results of religious‐historical study, only becomes evident when one examines the literature and social culture of the Latin nations, who have been scarcely if at all touched by the influence of these thinkers.

And yet the time of doubt was bound to come. We modern theologians are too proud of our historical method, too proud of our historical Jesus, too confident in our belief in the spiritual gains which our historical theology can bring to the world. The thought that we could build up by the increase of historical knowledge a new and vigorous Christianity and set free new spiritual forces, rules us like a fixed idea, and prevents us from seeing that the task which we have grappled with and in some measure discharged is only one of the intellectual preliminaries of the great religious task. We thought that it was for us to lead our time by a roundabout way through the historical Jesus, as we understood Him, in order to bring it to the Jesus who is a spiritual power in the present. This roundabout way has now been closed by genuine history.

There was a danger of our thrusting ourselves between men and the Gospels, and refusing to leave the individual man alone with the sayings of Jesus.

There was a danger that we should offer them a Jesus who was too small, because we had forced Him into conformity with our human standards and human psychology. To see that, one need only read the Lives of Jesus written since the ’sixties, and notice what they have made of the great imperious sayings of the Lord, how they have weakened down His imperative world‐contemning demands upon individuals, that He might not come into conflict with our ethical ideals, and might tune His denial of the world to our acceptance of it. Many of the greatest sayings are found lying in a corner like explosive shells from which the charges have been removed. No small portion of elemental religious power needed to be drawn off from His sayings to prevent them from conflicting with our system of religious world‐acceptance. We have made Jesus hold another language with our time from that which He really held.

In the process we ourselves have been enfeebled, and have robbed our own thoughts of their vigour in order to project them back into history and make them speak to us out of the past. It is nothing less than a misfortune for modern theology that it mixes history with everything and ends by being proud of the skill with which it finds its own thoughts—even to its beggarly pseudo‐metaphysic with which it has banished genuine speculative metaphysic from the sphere of religion—in Jesus, and represents Him as expressing them. It had almost deserved the reproach: “he who putteth his hand to the plough, and looketh back, is not fit for the Kingdom of God.”

It was no small matter, therefore, that in the course of the critical study of the Life of Jesus, after a resistance lasting for two generations, during which first one expedient was tried and then another, theology was forced by genuine history to begin to doubt the artificial history with which it had thought to give new life to our Christianity, and to yield to the facts, which, as Wrede strikingly said, are sometimes the most radical critics of all. History will force it to find a way to transcend history, and to fight for the lordship and rule of Jesus over this world with weapons tempered in a different forge.

We are experiencing what Paul experienced. In the very moment when we were coming nearer to the historical Jesus than men had ever come before, and were already stretching out our hands to draw Him into our own time, we have been obliged to give up the attempt and acknowledge our failure in that paradoxical saying: “If we have known Christ after the flesh yet henceforth know we Him no more.” And further we must be prepared to find that the historical knowledge of the personality and life of Jesus will not be a help, but perhaps even an offence to religion.

But the truth is, it is not Jesus as historically known, but Jesus as spiritually arisen within men, who is significant for our time and can help it. Not the historical Jesus, but the spirit which goes forth from Him and in the spirits of men strives for new influence and rule, is that which overcomes the world.

It is not given to history to disengage that which is abiding and eternal in the being of Jesus from the historical forms in which it worked itself out, and to introduce it into our world as a living influence. It has toiled in vain at this undertaking. As a water‐plant is beautiful so long as it is growing in the water, but once torn from its roots, withers and becomes unrecognisable, so it is with the historical Jesus when He is wrenched loose from the soil of eschatology, and the attempt is made to conceive Him “historically” as a Being not subject to temporal conditions. The abiding and eternal in Jesus is absolutely independent of historical knowledge and can only be understood by contact with His spirit which is still at work in the world. In proportion as we have the Spirit of Jesus we have the true knowledge of Jesus.

Jesus as a concrete historical personality remains a stranger to our time, but His spirit, which lies hidden in His words, is known in simplicity, and its influence is direct. Every saying contains in its own way the whole Jesus. The very strangeness and unconditionedness in which He stands before us makes it easier for individuals to find their own personal standpoint in regard to Him.

Men feared that to admit the claims of eschatology would abolish the significance of His words for our time; and hence there was a feverish eagerness to discover in them any elements that might be considered not eschatologically conditioned. When any sayings were found of which the wording did not absolutely imply an eschatological connexion there was great jubilation—these at least had been saved uninjured from the coming _débâcle_.

But in reality that which is eternal in the words of Jesus is due to the very fact that they are based on an eschatological world‐view, and contain the expression of a mind for which the contemporary world with its historical and social circumstances no longer had any existence. They are appropriate, therefore, to any world, for in every world they raise the man who dares to meet their challenge, and does not turn and twist them into meaninglessness, above his world and his time, making him inwardly free, so that he is fitted to be, in his own world and in his own time, a simple channel of the power of Jesus.

Modern Lives of Jesus are too general in their scope. They aim at influencing, by giving a complete impression of the life of Jesus, a whole community. But the historical Jesus, as He is depicted in the Gospels, influenced individuals by the individual word. They understood Him so far as it was necessary for them to understand, without forming any conception of His life as a whole, since this in its ultimate aims remained a mystery even for the disciples.

Because it is thus preoccupied with the general, the universal, modern theology is determined to find its world‐accepting ethic in the teaching of Jesus. Therein lies its weakness. The world affirms itself automatically; the modern spirit cannot but affirm it. But why on that account abolish the conflict between modern life, with the world‐affirming spirit which inspires it as a whole, and the world‐negating spirit of Jesus? Why spare the spirit of the individual man its appointed task of fighting its way through the world‐negation of Jesus, of contending with Him at every step over the value of material and intellectual goods—a conflict in which it may never rest? For the general, for the institutions of society, the rule is: affirmation of the world, in conscious opposition to the view of Jesus, on the ground that the world has affirmed itself! This general affirmation of the world, however, if it is to be Christian, must in the individual spirit be Christianised and transfigured by the personal rejection of the world which is preached in the sayings of Jesus. It is only by means of the tension thus set up that religious energy can be communicated to our time. There was a danger that modern theology, for the sake of peace, would deny the world‐negation in the sayings of Jesus, with which Protestantism was out of sympathy, and thus unstring the bow and make Protestantism a mere sociological instead of a religious force. There was perhaps also a danger of inward insincerity, in the fact that it refused to admit to itself and others that it maintained its affirmation of the world in opposition to the sayings of Jesus, simply because it could not do otherwise.

For that reason it is a good thing that the true historical Jesus should overthrow the modern Jesus, should rise up against the modern spirit and send upon earth, not peace, but a sword. He was not teacher, not a casuist; He was an imperious ruler. It was because He was so in His inmost being that He could think of Himself as the Son of Man. That was only the temporally conditioned expression of the fact that He was an authoritative ruler. The names in which men expressed their recognition of Him as such, Messiah, Son of Man, Son of God, have become for us historical parables. We can find no designation which expresses what He is for us.

He comes to us as One unknown, without a name, as of old, by the lake‐ side, He came to those men who knew Him not. He speaks to us the same word: “Follow thou me!” and sets us to the tasks which He has to fulfil for our time. He commands. And to those who obey Him, whether they be wise or simple, He will reveal Himself in the toils, the conflicts, the sufferings which they shall pass through in His fellowship, and, as an ineffable mystery, they shall learn in their own experience Who He is.

INDEX OF AUTHORS AND WORKS

(Including Reference To English Translations)

Ammon, Christoph Friedrich von. Fortbildung des Christentums (Leipzig,
1840);
Die Geschichte des Lebens Jesu mit steter Rücksicht auf die vorhandenen
Quellen (1842‐1847), 11, 97, 104 f., 117 f.

Anonymous Works—
Das Leben Napoleons kritisch geprüft. Aus dem Englischen (see under
Whateley) nebst einigen Nutzanwendungen auf das Leben‐Jesu
von Strauss (1836), 112

Did Jesus live 100 B.C.? (London and Benares, Theosophical Publishing
Society, 1903), 327

Dr. Strauss und die Züricher Kirche (Basle, 1839), 103

Wichtige Enthüllungen über die wirkliche Todesart Jesu (5th ed.,
Leipzig, 1849);
Historische Enthüllungen über die wirklichen Ereignisse der Geburt und
Jugend Jesu (2nd ed., Leipzig, 1849), 161 f.

Zwei Gespräche über die Ansicht des Herrn Dr. Strauss von der
evangelischen Geschichte (Jena, 1839), 100

Baader, Franz. Über das Leben‐Jesu von Strauss (Munich, 1836), 100

Bahrdt, Karl Friedrich. Briefe über die Bibel im Volkston (1782);
Ausführung des Plans und Zwecks Jesu (1784‐1792);
Die sämtlichen Reden Jesu aus den Evangelien ausgezogen (1786), 4, 5,
38, 39 f., 46, 53, 59, 299, 313

Baldensperger, Wilhelm. Das Selbstbewusstsein Jesu im Lichte der
messianischen Hoffnungen seiner Zeit (Strassburg, 1888, 2nd
ed. 1892, 3rd ed. pt. i. 1903), 12, 233‐237, 250, 266, 278 f.,
365, 366

Barth, Fritz. Die Hauptprobleme des Lebens Jesu (1st ed. 1899, 2nd ed.
1903), 301

Bauer, Bruno. Kritik der evangelischen Geschichte des Johannes (Bremen,
1840);
Kritik der evangelischen Geschichte der Synoptiker (Leipzig, 1841‐1842);
Kritik der Evangelien und Geschichte ihres Ursprungs (Berlin,
1850‐1851);
Kritik der Apostelgeschichte (1850);
Kritik der Paulinischen Briefe (Berlin, 1850‐1852);
Philo, Strauss, Renan und das Urchristentum (Berlin, 1874);
Christus und die Cäsaren (Berlin, 1877);
Die gute Sache der Freiheit und meine eigene Angelegenheit (Zurich,
1843), 5, 9, 10, 12, 137‐160, 186 f., 221, 231, 256‐258, 305
f., 312, 315, 328, 332, 335 f., 338, 342, 346, 358, 368, 388

Baumer, Friedrich. Schwarz, Strauss, Renan (Leipzig, 1864), 191

Baur, Ferdinand Christian. Kritische Untersuchungen über die kanonischen
Evangelien (Tübingen, 1847), 25, 58, 68, 87, 89, 124, 182,
195, 201, 229

Bergh van Eysinga, Van den. Indische Einflüsse auf evangelische
Erzählungen (Göttingen, 1904), 290

Bernhard ter Haar (Utrecht). Zehn Vorlesungen über Renans “Leben‐Jesu”
(German by H. Doermer, Gotha, 1864), 191

Beyschlag, Willibald. Über das Leben‐Jesu von Renan (Berlin, 1864);
Das Leben‐Jesu (pt. i. 1885, pt. ii. 1886, 2nd ed. 1887‐1888), 6, 10,
190, 215 f., 218

Binder, 68, 69

Bleby, H. W. The Trial of Jesus of Nazareth considered as a Judicial Act
(1880), 391

Bleek, 229, 231

Böklen, E. Die Verwandtschaft der jüdisch‐christlichen und der parsischen
Eschatologie (1902), 287

Bolten, Johann Adrian. Der Bericht des Matthäus von Jesu dem Messias
(Altona, 1792), 271, 276

Bosc, Ernest. La Vie ésotérique de Jésus de Nazareth et les origines
orientales du christianisme (Paris, 1902), 294, 327

Bousset, Wilhelm. Jesu Predigt in ihrem Gegensatz zum Judentum. Ein
religionsgeschichtlicher Vergleich (Göttingen, 1892);
Die jüdische Apokalyptik in ihrer religionsgeschichtlichen Herkunft und
ihrer Bedeutung für das Neue Testament (Berlin, 1903);
Die Religion des Judentums im neutestamentlichen Zeitalter (1902);
Was wissen wir von Jesus? Vorträge im Protestantenverein zu Bremen
(Halle, 1904);
Jesus (Religionsgeschichtliche Volksbücher, herausgegeben von Schiele,
Halle, 1904) (English translation, _Jesus_, by J. P.
Trevelyan, London, 1906), 241‐249, 255 f., 262, 264, 267,
280, 300, 359, 398

Brandt, Wilhelm. Die evangelische Geschichte und der Ursprung des
Christentums auf Grund einer Kritik der Berichte über das
Leiden und die Auferstehung Jesu (Leipzig, 1893), 241,
256‐261, 267, 301, 309, 312, 313, 391

Bretschneider, Karl Gottlob, 85, 118

Brunner, Sebastian. Der Atheist Renan und sein Evangelium (Regensburg,
1864), 190

Bugge, Chr. A. Die Hauptparabeln Jesu. (From the Norwegian) (Giessen,
1903), 263

Bunsen, Christian Karl Josias, Ritter von. Das Leben Jesu, vol. ix. of
Bunsen’s “Bibelwerk” (published by Holtzmann, 1865), 200

Cairns, John. Falsche Christi und der wahre Christus, oder Verteidigung
der evangelischen Geschichte gegen Strauss und Renan. Aus dem
Englischen übersetzt (Hamburg, 1864) (_False Christ and the
True_, A sermon delivered before the National Bible Society of
Scotland, Edinburgh, 1864), 191

Capitaine, W. Jesus von Nazareth (Regensburg, 1905), 294

Cassel, Paulus. Bericht über Renans Leben‐Jesu (Berlin, 1864), 191

“Casuar.” Das Leben Luthers kritisch bearbeitet. Herausgegeben von Jul.
Ferd. Wurm (“Mexiko, 2836”), 112

Chamberlain, H. S. Worte Christi (1901), 310

Charles, R. H. “The Son of Man” (Expos. Times, 1893), 267

Colani, Timothée. Examen de la vie de Jésus de M. Renan (Strassburg,
1864);
Jésus‐Christ et les croyances messianiques de son temps (Strassburg,
1864), 182, 189, 209, 221 f., 226, 229, 233, 248, 372

Cone, Orello. “Jesus’ Self‐designation in the Synoptic Gospels” (The New
World, 1893), 266

Coquerel, Athanase (jun.), 189, 209

Credner, 89

Dalman, Gustaf. Grammatik des jüdisch‐palästinensischen Aramäisch
(Leipzig, 1894);
Die Worte Jesu. Mit Berücksichtigung des nachkanonischen Schrifttums und
der aramäischen Sprache, I. (Leipzig, 1898) (authorised
English translation by D. M. Kay, _The Words of Jesus_,
Edinburgh, 1902), 269, 271, 273‐275, 278, 279‐281, 286‐289,
363, 391 f.

Darboy, Georges. Lettre pastorale de Monseigneur l’Archevêque de Paris sur
la divinité de Jésus‐Christ, et mandement pour le carême de
1864, 188

Delff, Hugo. Geschichte des Rabbi Jesus von Nazareth (Leipzig, 1889), 11,
323

Delitzsch, Franz, 273, 285

Deutlinger, Martin. Renan und das Wunder. Ein Beitrag zur christlichen
Apologetik (Munich, 1864), 190

Didon, Le Père, de l’ordre des frères prêcheurs. Jésus Christ (Paris,
1891, 2 vols., German, 1895) (English translation, _Jesus
Christ_, 2 vols., 1891), 295

Dieu, Louis de, 14

Dillmann, 223

Diodati, Dominicus, 271

Döderlein. Fragmente und Antifragmente (Nuremberg, 1778), 25

Dulk, Albert. Der Irrgang des Lebens Jesu. In geschichtlicher Auffassung
dargestellt (pt. i. 1884, pt. ii. 1885), 294, 324

Dupanloup, Félix Antoine Philibert, Évêque d’Orléans. Avertissement à la
jeunesse et aux pères de famille sur les attaques dirigées
contre la religion par quelques écrivains de nos jours (Paris,
1864), 188

Ebrard, August. Wissenschaftliche Kritik der evangelischen Geschichte
(Frankfort, 1842), 97, 116 f.

Edersheim, Alfred. The Life and Times of Jesus the Messiah (London, 1st
ed. 1883, 3rd ed. 1886, 2 vols.), 233

Eerdmanns, B. E. “De Oorsprong van de uitdrukking ’Zoon des Menschen’ als
evangelische Messiastitel” (Theol. Tijdschr., 1894), 276

Ehrhardt. Der Grundcharakter der Ethik Jesu in Verhältnis zu den
messianischen Hoffnungen seines Volkes und zu seinem eigenen
Messiasbewusstsein (Freiburg, 1895);
Le Principe de la morale de Jésus (Paris, 1896), 249

Eichhorn, Johann Gottfried, 78, 89

Emmerich, Anna Katharina. Das bittere Leiden unseres Herrn Jesu Christi.
Herausgegeben von Brentano (1858‐1860, new ed. 1895) (English
translation, _The Dolorous Passion of Our Lord Jesus Christ_,
London, 1862);
Das Leben Jesu, 3 vols. (1858‐1860), 109 f., 295

Ewald, Georg Heinrich August. “Geschichte Christus’ und seiner Zeit,” vol.
v. of the “Geschichte des Volkes Israel” (Göttingen, 1855, 2nd
ed. 1857), English translation of the _Life of Jesus Christ_,
by Octavius Glover (London, 1865);
Die drei ersten Evangelien (1850), 97, 117, 124, 135

Fiebig, Paul. Der Menschensohn (Tübingen, 1901);
Altjüdische Gleichnisse und die Gleichnisse Jesu (Tübingen, 1904), 278,
286

Frantzen, Wilhelm. Die “Leben‐Jesu‐” Bewegung seit Strauss (Dorpat, 1898),
12

Frenssen, Gustav. Hilligenlei (Berlin, 1905), pp. 462‐593: “Die
Handschrift” (English translation, _Holy Land_, by M. A.
Hamilton, London, 1906), 293, 307‐309, 398

Freppel, Charles Emile. Examen critique de la vie de Jesus de M. Renan
(Paris, 1864) (German by Kollmus, Vienna, 1864), 188, 190

Frick, Otto. Mythus und Evangelium (Heilbronn, 1879), 112

Furrer, Konrad. Vorträge über das Leben Jesu Christi (1902), 301

Gabler, 78

Gardner, P. Exploratio Evangelica. A Brief Examination of the Basis and
Origin of Christian Belief (1899, 2nd ed. 1907), 217

Gerlach, Hermann. Gegen Renans Leben‐Jesu 1864 (Berlin), 191

Gfrörer, August Friedrich. Kritische Geschichte des Urchristentums (vol.
i. 1st ed. 1831, 2nd ed. 1835, vol. ii. 1838), 161, 163‐166,
195

Ghillany, Friedrich Wilhelm (“Richard von der Alm”). Theologische Briefe
an die Gebildeten der deutschen Nation (3 vols. 1863);
Die Urteile heidnischer und christlicher Schriftsteller der vier ersten
christlichen Jahrhunderte über Jesus (1864), 161, 166‐172,
240, 363

Godet, F. Das Leben Jesu vor seinem öffentlichen Auftreten (German by M.
Reineck, Hanover, 1897), 217

Gratz, 89

Greiling. Das Leben Jesu von Nazareth (1813), 50

Gressman, Hugo, 234

Griesbach, Johann Jakob, 13, 89

Grimm, Eduard. Die Ethik Jesu (Hamburg, 1903), 320

Grimm, Joseph. Das Leben Jesu (Würzburg, 6 vols., 2nd ed. 1890‐1903), 294

Grotius, Hugo, 270

Gunkel, Hermann, 277

Hagel, Maurus. Dr. Strauss’ Leben‐Jesu aus dens Standpunkt des
Katholicismus betrachtet (1839), 108

Hahn, Werner. Leben‐Jesu (Berlin, 1844), 118

Haneberg, Daniel Bonifacius. Ernest Renans Leben‐Jesu (Regensburg, 1864),
190

Hanson, Sir Richard. The Jesus of History (1869), 202

Harless, Adolf. Die kritische Bearbeitung des Lebens Jesu von David
Friedrich Strauss nach ihrem wissenschaftlichen Werte
beleuchtet (Erlangen, 1836), 98 f.

Harnack, Adolf, 242, 252, 314

Hartmann, Eduard von. Das Christentum des Neuen Testaments, 2nd ed. of the
“Briefe über die christliche Religion” (Sachsa‐in‐the‐Harz,
1905), 292, 318‐320

Hartmann, Julius. Leben Jesu (2 vols., 1837‐1839), 101

Hase, Karl August von. Das Leben Jesu (1st ed. 1829);
Geschichte Jesu (Leipzig, 1876), 4, 5, 10, 11, 12, 28, 58 f., 65, 72,
81, 88, 99, 106, 116, 120, 162, 193, 214 f., 218, 220, 229

Haupt, Erich. Die eschatologischen Aussagen Jesu in den synoptischen
Evangelien (1895), 241, 250 f.

Hausrath, Adolf. Neutestamentliche Zeitgeschichte (1st ed., Munich, 1868
ff., 3rd ed., vol. i. 1879) (English translation, _A History
of the __ New Testament Times, The Time of Jesus_, by C. T.
Poynting and P. Quenzer, London, 1878), 214

Havet, Ernest. Jésus dans l’histoire. Examen de la vie de Jésus par M.
Renan. Extrait de la Revue des deux mondes (Paris, 1863);
Le Christianisme et ses origines, 3me ptie, Le Nouveau Testament (1884),
189, 290, 328, 391

Hegel, Georg Friedrich Wilhelm, 49, 68 f., 79 f., 107, 111, 114 f., 122,
137, 163, 165, 194

Hengstenberg, Ernst Wilhelm, 106 f., 111, 115, 143

Hennell, Charles Christian. An Inquiry concerning the Origin of
Christianity (London, 1838) (Untersuchungen über den Ursprung
des Christentums. Vorrede von David Friedrich Strauss, 1840),
161

Herder, Johann Gottfried. Vom Erlöser der Menschen. Nach unsern drei
ersten Evangelien (1796);
Von Gottes Sohn, der Welt Heiland. Nach Johannes Evangelium (1797), 27,
29, 34, 89, 203

Hess, Johann Jakob. Geschichte der drei letzten Lebensjahre Jesu (1768
ff.), 4, 14, 27‐31

Hilgenfeld, Adolf, 124, 222, 266

Hoekstra. “De Christologie van het canonieke Marcus‐Evangelie, vergeleken
met die van de beide andere synoptische Evangelien” (Theol.
Tijdschrift, v., 1871), 328

Hoffmann, Wilhelm. Das Leben‐Jesu kritisch bearbeitet von Dr. David Fried.
Strauss. Geprüft für Theologen und Nicht‐Theologen (1836), 99

Holtzmann, Heinrich Julius, 10, 61, 125, 195, 200, 202‐205, 209, 218, 220,
229, 231, 235, 237, 277, 294

Holtzmann, Oskar. Das Leben Jesu, (1901) (English translation, _The Life
of Jesus_, by J. T. Bealby and Maurice A. Canney, London,
1904);
Das Messianitätsbewusstsein Jesu und seine neueste Bestreitung. Vortrag
(1902);
War Jesus Ekstatiker? (Tübingen, 1903), 208, 293, 295‐300, 306 f., 308,
312, 359

Hug, Leonhard. Gutachten über das Leben‐Jesu, kritisch bearbeitet von D.
Fr. Strauss (Freiburg, 1840), 97, 108, 109, 271

Ingraham, J. H. The Prince of the House of David (London, 1859) (Der Fürst
aus Davids Hause, new ed., 1896, Brunswick), 326

Inchofer, 270

Issel, 237

Jacobi, Johann Adolf. Die Geschichte Jesu für denkende und gemütvolle
Leser (1816), 27, 34

Jonge, De. Jeschua. Der klassische jüdische Mann. Zerstörung des
kirchlichen, Enthüllung des jüdischen Jesus‐Bildes (Berlin,
1904), 293, 321 f.

Jülicher, Adolf. Die Gleichnisreden Jesu (pt. i. 1888, pt. ii. 1899);
Die Kultur der Gegenwart (Teubner, Berlin, 1905), pp. 40‐69;
“Jesus,” 241, 262‐264, 286, 290, 320, 398

Kalthoff, Albert. Das Christus‐Problem. Grundlinien zu einer
Sozialtheologie (Leipzig, 1902);
Die Entstehung des Christentums. Neue Beiträge zum Christus‐Problem
(Leipzig, 1904) (English translation, _The Rise of
Christianity_, by Joseph M’Cabe, London, 1907);
Das Leben Jesu. Reden gehalten im prot. Reformverein zu Berlin (1880);
Was wissen wir von Jesus? Eine Abrechnung mit Professor Bousset in
Göttingen (Berlin, 1904), 293, 314‐318

Kant, Emmanuel, 50, 105, 322

Kapp, W. Das Christus‐und Christentum‐Problem bei Kalthoff (Strassburg,
1905), 318

Kautzsch, Emil Friedrich, 271

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FOOTNOTES

1 _Quoted by Dr. Inge in the Hibbert Journal for Jan. 1910, p. 438
(from __“__Jesus or Christ,__”__ p. 32)._

2 _“__Quest,__”__ p. 4._

3 An order founded in 1776 by Professor Adam Weishaupt of Ingolstadt
in Bavaria. Its aim was the furtherance of rational religion as
opposed to orthodox dogma; its organisation was largely modelled on
that of the Jesuits. At its most flourishing period it numbered over
2000 members, including the rulers of several German
States.—TRANSLATOR.

4 D. Fr. Strauss, _Gespräche von Ulrich von Hutten_. Leipzig, 1860.

5 W. Wrede, _Das Messiasgeheimnis in den Evangelien_. (The Messianic
Secret in the Gospels.) Göttingen, 1901, pp. 280‐282.

6 In the author’s usage “the Marcan hypothesis” means the theory that
the Gospel of Mark is not only the earliest and most valuable source
for the facts, but differs from the other Gospels in embodying a
more or less clear and historically intelligible view of the
connexion of events. See Chaps. X. and XIV. below.—TRANSLATOR.

7 Dr. Christoph Friedrich von Ammon, _Fortbildung des Christentums_,
Leipzig, 1840, vol. iv. p. 156 ff.

8 Hase, _Geschichte Jesu_, Leipzig, 1876, pp. 110‐162. The second
edition, published in 1891, carries the survey no further than the
first.

9 _Das Leben Jesu in seinen neueren Darstellungen_, 1892, five
lectures.

10 W. Frantzen, _Die __“__Leben‐Jesu__”__ Bewegung seit Strauss_,
Dorpat, 1898.

11 _Theol. Rundschau_, ii. 59‐67 (1899); iii. 9‐19 (1900).

12 Von Soden’s study, _Die wichtigsten Fragen im Leben Jesu_, 1904,
belongs here only in a very limited sense, since it does not seek to
show how the problems have gradually emerged in the various Lives of
Jesus.

13 Hase, _Geschichte Jesu_, 1876, pp. 112, 113.

14 _Historia Christi persice conscripta simulque multis modis
contaminata a Hieronymo Xavier, lat. reddita et animadd, notata a
Ludovico de Dieu._ Lugd. 1639.

15 Johann Jakob Hess, _Geschichte der drei letzten Lebensjahre Jesu_.
(History of the Last Three Years of the Life of Jesus.) 3 vols. 1768
ff.

16 D. F. Strauss, _Hermann Samuel Reimarus und seine Schutzschrift für
die vernünftigen Verehrer Gottes_. (Reimarus and his Apology for the
Rational Worshippers of God.) 1862.

17 The quotations inserted without special introduction are, of course,
from Reimarus. It is Dr. Schweitzer’s method to lead up by a
paragraph of exposition to one of these characteristic
phrases.—TRANSLATOR.

18 Otto Schmiedel, _Die Hauptprobleme der Leben‐Jesu‐Forschung_.
Tübingen, 1902.

19 Döderlein also wrote a defence of Jesus against the Fragmentist:
_Fragmente und Antifragmente_. Nuremberg, 1778.

20 This is perhaps the place to mention the account of the life of
Jesus which is given in the first part of Plank’s _Geschichte des
Christentums_. Göttingen, 1818.

21 _Briefe das Studium der Theologie betreffend_, 1st ed., 1780‐1781;
2nd ed., 1785‐1786; _Werke_, ed. Suphan, vol. x.

22 A Life of Jesus which is completely dependent on the Commentaries of
Paulus is that of Greiling, superintendent at Aschersleben, _Das
Leben Jesu von Nazareth Ein religiöses Handbuch für Geist und Herz
der Freunde Jesu unter den Gebildeten._ (The Life of Jesus of
Nazareth, a religious Handbook for the Minds and Hearts of the
Friends of Jesus among the Cultured.) Halle, 1813.

23 Paulus prided himself on a very exact acquaintance with the physical
and geographical conditions of Palestine. He had a wide knowledge of
the literature of Eastern travel.—TRANSLATOR.

24 This interpretation, it ought to be remarked, seems to be implied by
the ancient reading. “Few things are needful, or one,” given in the
margin of the Revised Version.—TRANSLATOR.

25 Associations of students, at that time of a political
character.—TRANSLATOR.

26 The ground of the inference is that, according to this theory, they
did not attach much importance to the keeping of the Feasts at
Jerusalem. Dr. Schweitzer reminds us in a footnote that a certain
want of clearness is due to the fact of this work having been
compiled from lecture‐notes.

27 See Theobald Ziegler, “Zur Biographie von David Friedrich Strauss”
(Materials for the Biography of D. F. S.), in the _Deutsche Revue_,
May, June, July 1905. The hitherto unpublished letters to Binder
throw some light on the development of Strauss during the formative
years before the publication of the Life of Jesus.

Binder, later Director of the Board of Studies at Stuttgart, was the
friend who delivered the funeral allocution at the grave of Strauss.
This last act of friendship exposed him to enmity and calumny of all
kinds. For the text of his short address, see the _Deutsche Revue_,
1905, p. 107.

28 _Deutsche Revue_, May 1905, p. 199.

29 _Ibid._ p. 201.

30 _Deutsche Revue_, p. 203.

31 Assistant lecturer.

32 _Ibid._, June 1905, p. 343 ff.

33 See Hase, _Leben Jesu_, 1876, p. 124. The “text‐book” referred to is
Hase’s first Life of Jesus.

34 He to whom my plaint is
Knows I shed no tear;
She to whom I say this
Feels I have no fear.

Time has come for fading,
Like a glimmering ray,
Or a sense‐evading
Strain that floats away.

May, though fainter, dimmer,
Only, clear and pure,
To the last the glimmer
And the strain endure.

The persons alluded to in the first verse are his son, who, as a
physician, attended him in his illness, and to whom he was deeply
attached, and a very old friend to whom the verses were
addressed.—TRANSLATOR.

35 2 Kings iv. 42‐44.

36 _Probabilia de evangelii et epistolarum Ioannis Apostoli indole et
origine eruditorum iudiciis modeste subjecit C. Th. Bretschneider._
Leipzig, 1820.

37 Dr. Fr. Schleiermacher, _Über die Schriften des Lukas. Ein
kritischer Versuch._ (The Writings of Luke. A critical essay.) C.
Reimer, Berlin, 1817.

38 Koppe, _Marcus non epitomator Matthäi_, 1782.

39 Storr, _De Fontibus Evangeliorum Mt. et Lc._, 1794.

40 Gratz, _Neuer Versuch, die Entstehung der drei ersten Evangelien zu
erklären_, 1812.

41 _V. sup._ p. 35 f. For the earlier history of the question see F. C.
Baur, _Krit. Untersuch. über die kanonischen Evangelien_, Tübingen,
1847, pp. 1‐76.

42 So called because largely based on the reference in Luke i. 1, to
the “many” who had “taken in hand to draw up a narrative
(δεήγησις).”—TRANSLATOR.

43 We take the translation of this striking image from Sanday’s “Survey
of the Synoptic Question,” _The Expositor_, 4th ser. vol. 3, p. 307.

44 For general title see above. First part: “Herr Dr. Steudel, or the
Self‐deception of the Intellectual Supernaturalism of our Time.” 182
pp. Second part: “Die Herren Eschenmayer und Menzel.” 247 pp. Third
part: “_Die evangelische Kirchenzeitung_, _die Jahrbücher für
wissenschaftliche Kritik_ und _Die theologischen Studien und
Kritiken_ in ihrer Stellung zu meiner Kritik des Lebens Jesu.” (The
attitude taken up by ... in regard to my critical Life of Jesus.)
179 pp. In the _Studien und Kritiken_ two reviews had appeared: a
critical review by Dr. Ullmann (vol. for 1836, pp. 770‐816) and that
of Müller, written from the standpoint of the “common faith” (vol.
for 1836, pp. 816‐890). In the _Evangelische Kirchenzeitung_ the
articles referred to are the following: _Vorwort_ (Editorial
Survey), 1836, pp. 1‐6, 9‐14, 17‐23, 25‐31, 33‐38, 41‐45; “The
Future of our Theology” (1836, pp. 281 ff.); “Thoughts suggested by
Dr. Strauss’s essay on ‘The Relation of Theological Criticism and
Speculation to the Church’ ” (1836, pp. 382 ff.); Strauss’s essay
had appeared in the _Allgemeine Kirchenzeitung_ for 1836, No. 39.
“_Die kritische Bearbeitung des Lebens Jesu von D. F. Strauss nach
ihrem wissenschaftlichen Werte beleuchtet_” (An Inquiry into the
Scientific Value of D. F. Strauss’s Critical Study of the Life of
Jesus.) By Prof. Dr. Harless. Erlangen, 1836.

45 “Everything turns to the advantage of the elect, even to the
obscurities of scripture, for they treat them with reverence because
of its perspicuities; everything turns to the disadvantage of the
reprobate, even to the perspicuities of scripture, for they
blaspheme them because they cannot understand its obscurities.” For
the title of Harless’s essay, see end of previous note.

46 _Das Leben‐Jesu kritisch bearbeitet von Dr. D. F. Strauss. Geprüft
für Theologen und Nicht‐Theologen_, von Wilhelm Hoffmann. 1836.
(Strauss’s Critical Study of the Life of Jesus examined for the
Benefit of Theologians and non‐Theologians.)

47 _Apologie des Lebens Jesu gegenüber dem neuesten Versuch, es in
Mythen aufzulösen._ (Defence of the Life of Jesus against the latest
attempt to resolve it into myth.) By Joh. Ernst Osiander, Professor
at the Evangelical Seminary at Maulbronn.

48 _Über das Leben‐Jesu von Strauss_, von Franz Baader, 1836. Here may
be mentioned also the lectures which Krabbe (subsequently Professor
at Rostock) delivered against Strauss: _Vorlesungen über das Leben‐
Jesu für Theologen und Nicht‐Theologen_ (Lectures on the Life of
Jesus for Theologians and non‐Theologians), Hamburg, 1839. They are
more tolerable to non‐theologians than to theologians. The author at
a later period distinguished himself by the fanatical zeal with
which he urged on the deposition of his colleague, Michael
Baumgarten, whose _Geschichte Jesu_, published in 1859, though fully
accepting the miracles, was weighed in the balance by Krabbe and
found light‐weight by the Rostock standard.

49 For the title, see head of chapter. Tholuck was born in 1799 at
Breslau, and became in 1826 Professor at Halle, where he worked
until his death in 1877. With the possible exception of Neander, he
was the most distinguished representative of the mediating theology.
His piety was deep and his learning was wide, but his judgment went
astray in the effort to steer his freight of pietism safely between
the rocks of rationalism and the shoals of orthodoxy.

50 _Stud. u. Krit._, 1836, p. 777. In his “Open letter to Dr. Ullmann,”
Strauss examines this suggestion in a serious and dignified fashion,
and shows that nothing would be gained by such
expedients.—_Streitschriften_, 3rd pt., p. 129 ff.

51 _Das Leben Jesu‐Christi._ Hamburg, 1837. Aug. Wilhelm Neander was
born in 1789 at Göttingen, of Jewish parents, his real name being
David Mendel. He was baptized in 1806, studied theology, and in 1813
was appointed to a professorship in Berlin, where he displayed a
many‐sided activity and exercised a beneficent influence. He died in
1850. The best‐known of his writings is the _Geschichte der
Pflanzung und Leitung der christlichen Kirche durch die Apostel_
(History of the Propagation and Administration of the Christian
Church by the Apostles), Hamburg, 1832‐1833, of which a reprint
appeared as late as 1890. Neander was a man not only of deep piety,
but also of great solidity of character.

Strauss, in his Life of Jesus of 1864, passes the following judgment
upon Neander’s work: “A book such as in these circumstances
Neander’s Life of Jesus was bound to be calls forth our sympathy;
the author himself acknowledges in his preface that it bears upon it
only too clearly the marks of the time of crisis, division, pain,
and distress in which it was produced.”

Of the innumerable “positive” Lives of Jesus which appeared about
the end of the ’thirties we may mention that of Julius Hartmann (2
vols., 1837‐1839). Among the later Lives of Jesus of the mediating
theology may be mentioned that of Theodore Pressel of Tübingen,
which was much read at the time of its appearance (1857, 592 pp.).
It aims primarily at edification. We may also mention the _Leben des
Herrn Jesu Christi_ by Wil. Jak. Lichtenstein (Erlangen, 1856),
which reflects the ideas of von Hofmann.

52 For title see head of chapter.

53 _Aphorismen zur Apologie des Dr. Strauss und seines Werkes._ Grimma,
1838.

54 From the _Xame Xenien_, p. 259 of Goethe’s Works, ed. Hempel.

55 _Die Wissenschaft und die Kirche. Zur Verständigung über die
Straussische Angelegenheit._ (A contribution to the adjustment of
opinion regarding the Strauss affair.) By Daniel Schenkel,
Licentiate in Theology and Privat‐Docent of the University of Basle,
with a dedicatory letter to Herr Dr. Lücke, Konsistorialrat. Basle,
1839.

56 _Dr. Strauss und die Züricher Kirche. Eine Stimme aus
Norddeutschland. Mit einer Vorrede von Dr. W. M. L. de Wette._ (A
voice from North Germany. With an introduction by Dr. W. M. L. de
Wette.) Basle, 1839.

57 _Über theologische Lehrfreiheit und Lehrerwahl für Hochschulen._
Zurich, 1839.

58 For full title see head of chapter. Reference may also be made to
the same author’s _Fortbildung des Christentums zur Weltreligion_.
(Development of Christianity into a World‐religion.) Leipzig,
1833‐1835. 4 vols. Ammon was born in 1766 at Bayreuth; became
Professor of theology at Erlangen in 1790; was Professor in
Göttingen from 1794 to 1804, and, after being back in Erlangen in
the meantime, became in 1813 Senior Court Chaplain and
“Oberkonsistorialrat” at Dresden, where he died in 1850. He was the
most distinguished representative of historico‐critical rationalism.