Chapter XX: Results (2)

59 He is at one with Strauss in rejecting the explanation of this
miracle on the analogy of an expedited natural process, to which
Hase had pointed, and which was first suggested by Augustine in
_Tract viii. in Ioann._: “That Christ changed water into wine is
nothing wonderful to those who consider the works of God. What was
there done in the water‐pots, God does yearly in the vine.”
[Augustine’s words are: Miraculum quidem Domini nostri Jesu Christi,
quo de aqua vinum fecit, non est mirum eis qui noverunt quia Deus
fecit (_i.e._ that He who did it was God). Ipse enim fecit vinum
illo die ... in sex hydriis, qui omni anno facit hoc in vitibus.]
Nevertheless the poorest naturalistic explanation is at least better
than the resignation of Lücke, who is content to wait “until it
please God through the further progress of Christian thought and
life to bring about the solution of this riddle in its natural and
historical aspects.” Lücke, _Johannes‐Kommentar_, p. 474 ff.

60 Ernst Wilhelm Hengstenberg was born in 1802 at Fröndenberg in the
“county” (_Grafschaft_) of Mark, became Professor of Theology in
Berlin in 1826, and died there in 1869. He founded the _Evangelische
Kirchenzeitung_ in 1827.

61 _Bericht über des Herrn Dr. Strauss’ historische Bearbeitung des
Lebens Jesu._

62 _Dr. Strauss’ Leben‐Jesu aus dem Standpunkt des Catholicismus
betrachtet._

63 Johann Leonhard Hug was born in 1765 at Constance, and had been
since 1791 Professor of New Testament Theology at Freiburg, where he
died in 1846. He had a wide knowledge of his own department of
theology, and his Introduction to the New Testament Writings won him
some reputation among Protestant theologians also.

64 Among the Catholic “Leben‐Jesu,” of which the authors found their
incentive in the desire to oppose Strauss, the first place belongs
to that of Kuhn of Tübingen. Unfortunately only the first volume
appeared (1838, 488 pp.). Here there is a serious and scholarly
attempt to grapple with the problems raised by Strauss. Of less
importance is the work of the same title in seven volumes, by the
Munich Priest and Professor of History, Nepomuk Sepp (1843‐1846; 2nd
ed. 1853‐1862).

65 _Über das Leben‐Jesu von Doctor Strauss._ By Edgar Quinet.
Translated from the French by Georg Kleine. Published by J. Erdmann
and C. C. Müller, 1839. In 1840 Strauss’s book was translated into
French by M. Littré. It failed, however, to exercise any influence
upon French theology or literature. Strauss is one of those German
thinkers who always remain foreign and unintelligible to the French
mind. Could Renan have written his Life of Jesus as he did if he had
had even a partial understanding of Strauss?

66 Anna Katharina Emmerich was born in 1774 at Flamske near Coesfeld.
Her parents were peasants. In 1803 she took up her abode with the
Augustinian nuns of the convent of Agnetenberg at Dülmen. After the
dissolution of the convent, she lived in a single room in Dülmen
itself. The “stigmata” showed themselves first in 1812. She died on
the 9th of February 1824. Brentano had been in her neighbourhood
since 1819. _Das bittere Leiden unseres Herrn Jesu Christi_ (The
Bitter Sufferings of Our Lord Jesus Christ) was issued by Brentano
himself in 1834. The _Life of Jesus_ was published on the basis of
notes left by him—he died in 1842—in three volumes, 1858‐1860, at
Regensburg, under the sanction of the Bishop of Limberg.

First volume.—From the death of St. Joseph to the end of the first
year after the Baptism of Jesus in Jordan. Communicated between May
1, 1821, and October 1, 1822.

Second volume.—From the beginning of the second year after the
Baptism in Jordan to the close of the second Passover in Jerusalem.
Communicated between October 1, 1822, and April 30, 1823.

Third volume.—From the close of the second Passover in Jerusalem to
the Mission of the Holy Spirit. Communicated between October 21,
1823, and January 8, 1824, and from July 29, 1820, to May 1821.

Both works have been frequently reissued, the “Bitter Sufferings” as
late as 1894.

67 _Auszüge aus der Schrift __“__Das Leben Luthers kritisch
bearbeitet.__”_ (Extracts from a work entitled “A Critical Study of
the Life of Luther.”) By Dr. Casuar (“Cassowary”; Strauss =
Ostrich). Mexico, 1836. Edited by Julius Ferdinand Wurm.

68 _Das Leben Napoleons kritisch geprüft._ (A Critical Examination of
the Life of Napoleon.) From the English, with some pertinent
applications to Strauss’s Life of Jesus, 1836. [The English original
referred to seems to have been Whateley’s _Historic Doubts relative
to Napoleon Bonaparte_, published in 1819, and primarily directed
against Hume’s _Essay on Miracles_.—TRANSLATOR.]

69 _La Vie de Strauss. Écrite en l’an 1839._ Paris, 1839.

70 Ch. G. Wilke, _Tradition und Mythe_. A contribution to the
historical criticism of the Gospels in general, and in particular to
the appreciation of the treatment of myth and idealism in Strauss’s
“Life of Jesus.” Leipzig, 1837.

Christian Gottlob Wilke was born in 1786 at Werm, near Zeitz,
studied theology and became pastor of Hermannsdorf in the
Erzgebirge. He resigned this office in 1837 in order to devote
himself to his studies, perhaps also because he had become conscious
of an inner unrest. In 1845 he prepared the way for his conversion
to Catholicism by publishing a work entitled “Can a Protestant go
over to the Roman Church with a good conscience?” He took the
decisive step in August 1846. Later he removed to Würzburg.
Subsequently he recast his famous _Clavis Novi Testamenti
Philologica_—which had appeared in 1840‐1841—in the form of a
lexicon for Catholic students of theology. His _Hermeneutik des
Neuen Testaments_, published in 1843‐1844, appeared in 1853 as
_Biblische Hermeneutik nach katholischen Grundsätzen_ (The Science
of Biblical Interpretation according to Catholic principles). He was
engaged in recasting his Clavis when he died in 1854.

Of later works dealing with the question of myth, we may refer to
Emanuel Marius, _Die Persönlichkeit Jesu mit besonderer Rücksicht
auf die Mythologien und Mysterien der alten Völker_ (The Personality
of Jesus, with special reference to the Mythologies and Mysteries of
Ancient Nations), Leipzig, 1879, 395 pp.; and Otto Frick, _Mythus
und Evangelium_ (Myth and Gospel), Heilbronn, 1879, 44 pp.

71 See p. 89 above.

72 _Streitschriften._ Drittes Heft, pp. 55‐126: _Die Jahrbücher für
wissenschaftliche Kritik_: i. _Allgemeines Verhältnis der
Hegel’schen Philosophie zur theologischen Kritik_: ii. _Hegels
Ansicht über den historischen Wert der evangelischen Geschichte_
(Hegel’s View of the Historical Value of the Gospel History); iii.
_Verschiedene Richtungen innerhalb der Hegel’schen Schule in Betreff
der Christologie_ (Various Tendencies within the Hegelian School in
regard to Christology). 1837.

73 _Wissenschaftliche Kritik der evangelischen Geschichte._ (Scientific
Criticism of the Gospel History.) August Ebrard. Frankfort, 1842;
3rd ed., 1868.

Johannes Heinrich Aug. Ebrard was born in 1818 at Erlangen, was,
first, Professor of Reformed Theology at Zurich and Erlangen,
afterwards (1853) went to Speyer as “Konsistorialrat,” but was
unable to cope with the Liberal opposition there, and returned in
1861 to Erlangen, where he died in 1888.

A characteristic example of Ebrard’s way of treating the subject is
his method of meeting the objection that a fish with a piece of
money in its jaws could not have taken the hook. “The fish might
very well,” he explains, “have thrown up the piece of money from its
belly into the opening of the jaws in the moment in which Peter
opened its mouth.” Upon this Strauss remarks: “The inventor of this
argument tosses it down before us as who should say, ‘I know very
well it is bad, but it is good enough for you, at any rate so long
as the Church has livings to distribute and we Konsistorialrats have
to examine the theological candidates.’ ” Strauss, therefore,
characterises Ebrard’s Life of Jesus as “Orthodoxy restored on a
basis of impudence.” The pettifogging character of this work made a
bad impression even in Conservative quarters.

74 _Chronologische Synopse der vier Evangelien._ (Chronological
Synopsis of the four Gospels.) By Karl Georg Wieseler. Hamburg,
1843. Wieseler was born in 1813 at Altencelle (Hanover), and was
Professor successively at Göttingen, Kiel, and Greifswald. He died
in 1883.

75 Johann Peter Lange, Pastor in Duisburg, afterwards Professor at
Zurich in place of Strauss. _Das Leben Jesu._ 5 vols., 1844‐1847.

76 Georg Heinrich August Ewald, _Geschichte des Volkes Israel_.
(History of the People of Israel.) 7 vols. Göttingen, 1843‐1859; 3rd
ed., 1864‐1870. Fifth vol., _Geschichte Christus’ und seiner Zeit_.
(History of Christ and His Times.) 1855; 2nd ed., 1857.

Ewald was born in 1803 at Göttingen, where in 1827 he was appointed
Professor of Oriental Languages. Having made a protest against the
repeal of the fundamental law of the Hanoverian Constitution he was
removed from his office and went to Tübingen, first as Professor of
philology; in 1841 he was transferred to the theological faculty. In
1848 he returned to Göttingen. When, in 1866, he refused to take the
oath of allegiance to the King of Prussia, he was compulsorily
retired, and, in consequence of imprudent expressions of opinion,
was also deprived of the right to lecture. The town of Hanover chose
him as its representative in the North German and in the German
Reichstag, where he sat among the Guelph opposition, in the middle
of the centre party. He died in 1875 at Göttingen. His contributions
to New Testament studies were much inferior to his Oriental and Old
Testament researches. His Life of Jesus, in particular, is
worthless, in spite of the Old Testament and Oriental learning with
which it was furnished forth. He lays great stress upon making the
genitive of “Christus” not “Christi,” but, according to German
inflection, “Christus’.”

77 Ammon, _Johannem evangelii auctorem ab editore huius libri fuisse
diversum_, Erlangen, 1811.

78 No value whatever can be ascribed to the Life of Jesus by Werner
Hahn, Berlin, 1844, 196 pp. The “didactic presentation of the
history” which the author offers is not designed to meet the demands
of historical criticism. He finds in the Gospels no bare history,
but, above all, the inculcation of the principle of love. He casts
to the winds all attempt to draw the portrait of Jesus as a true
historian, being only concerned with its inner truth and “idealises
artistically and scientifically” the actual course of the outward
life of Jesus. “It is never the business of a history,” he explains,
“to relate only the bare truth. It belongs to a mere planless and
aimless chronicle to relate everything that happened in such a way
that its words are a mere slavish reflection of the outward course
of events.”

79 Hase, _Geschichte Jesu_, 1876, p. 128.

80 _Philosophische Dogmatik oder Philosophie des Christentums._
Leipzig, 1855‐1862.

81 At the end of his preface he makes the striking remark: “I confess I
cannot conceive of any possible way by which Christianity can take
on a form which will make it once more the truth for our time,
without having recourse to the aid of philosophy; and I rejoice to
believe that this opinion is shared by many of the ablest and most
respected of present‐day theologians.”

82 Vol. ii. pp. 438‐543. _Philosophische Schlussbetrachtung über die
religiöse Bedeutung der Persönlichkeit Christi und der evangelischen
Überlieferung._ (Concluding Philosophical Estimate of the
Significance of the Person of Christ and of the Gospel Tradition.)

83 Christian Gottlob Wilke, formerly pastor of Hermannsdorf in the
Erzgebirge. _Der Urevangelist, oder eine exegetisch‐kritische
Untersuchung des Verwandschaftsverhältnisses der drei ersten
Evangelien._ (The Earliest Evangelist, a Critical and Exegetical
Inquiry into the Relationship of the First Three Gospels.) The
subsequent course of the discussion of the Marcan hypothesis was as
follows:—

In answer to Wilke there appeared a work signed Philosophotos
Aletheias, _Die Evangelien, ihr Geist, ihre Verfasser, und ihr
Verhältnis zu einander_. (The Gospels, their Spirit, their Authors,
and their relation to one another.) Leipzig, 1845, 440 pp. The
author sees in Paul the evil genius of early Christianity, and
thinks that the work of scientific criticism must be directed to
detecting and weeding out the Pauline elements in the Gospels. Luke
is in his opinion a party‐writing, biased by Paulinism; in fact Paul
had a share in its preparation, and this is what Paul alludes to
when he speaks in Romans ii. 16, xi. 28, and xvi. 25 of “his”
Gospel. His hand is especially recognisable in chapters i.‐iii.,
vii., ix., xi., xviii., xx., xxi., and xxiv. Mark consists of
extracts from Matthew and Luke; John presupposes the other three.
The Tübingen standpoint was set forth by Baur in his work,
_Kritische Untersuchungen über die kanonischen Evangelien_. (A
Critical Examination of the Canonical Gospels.) Tübingen, 1847, 622
pp. According to him Mark is based on Matthew and Luke. At the same
time, however, the irreconcilability of the Fourth Gospel with the
Synoptists is for the first time fully worked out, and the
refutation of its historical character is carried into detail.

The order Matthew, Mark, Luke is defended by Adolf Hilgenfeld in his
work _Die Evangelien_. Leipzig, 1854, 355 pp.

Karl Reinhold Köstlin’s work, _Der Ursprung und die Komposition der
synoptischen Evangelien_ (Origin and Composition of the Synoptic
Gospels), is rendered nugatory by obscurities and compromises.
Stuttgart, 1853, 400 pp. The priority of Mark is defended by Edward
Reuss, _Die Geschichte der heiligen Schriften des Neuen Testaments_
(History of the Sacred Writings of the New Testament), 1842; H.
Ewald, _Die drei ersten Evangelien_, 1850; A. Ritschl, _Die
Entstehung der altkatholischen Kirche_ (Origin of the ancient
Catholic Church), 1850; A. Réville, _Études critiques sur l’Évangile
selon St. Matthieu_, 1862. In 1863 the foundations of the Marcan
hypothesis were relaid, more firmly than before, by Holtzmann’s
work, _Die synoptischen Evangelien_. Leipzig, 1863, 514 pp.

84 Alexander Schweizer, _Das Evangelium Johannis nach seinem inneren
Werte and seiner Bedeutung für das Leben Jesu kritisch untersucht_.
1841. (A Critical Examination of the Intrinsic Value of the Gospel
of John and of its Importance as a Source for the Life of Jesus.)
Alexander Schweizer was born in 1808 at Murten, was appointed
Professor of Pastoral Theology at Zurich in 1835, and continued to
lecture there until his death in 1888, remaining loyal to the ideas
of his teacher Schleiermacher, though handling them with a certain
freedom. His best‐known work is his _Glaubenslehre_ (System of
Doctrine), 2 vols., 1863‐1872; 2nd ed., 1877.

85 The German is _Mirakeln_, the usual word being _Wunder_, which,
though constantly used in the sense of actual “miracles,” has, from
its obvious derivation, a certain ambiguity.

86 “And the glory of the Lord abode upon Mount Sinai, and the cloud
covered it six days.”

87 We subjoin the titles of the divisions of this work, which are of
some interest:

Vol. i. Book i. The Sources of the Gospel History.
Vol. i. Book ii. The Legends of the Childhood.
Vol. i. Book iii. General Sketch of the Gospel History.
Vol. i. Book iv. The Incidents and Discourses according to Mark.
Vol. ii. Book v. The Incidents and Discourses according to Matthew
and Luke.
Vol. ii. Book vi. The Incidents and Discourses according to John.
Vol. ii. Book vii. The Resurrection and the Ascension.
Vol. ii. Book viii. Concluding Philosophical Exposition of the
Significance of the Person of Christ and of the Gospel Tradition.

88 _Geschichte Christus’ und seiner Zeit._ (History of Christ and His
Times.) By Heinrich Ewald, Göttingen, 1855, 450 pp.

89 _Kritik der Geschichte der Offenbarung._

90 _Das entdeckte Christentum._ See also _Die gute Sache der Freiheit
und meine eigene Angelegenheit_. (The Good Cause of Freedom, in
Connexion with my own Case.) Zurich, 1843.

91 _Kritik der evangelischen Geschichte des Johannes._

92 Here and elsewhere Bauer seems to use “Christologie” in the sense of
Messianic doctrine, rather than in the more general sense which is
usual in theology.—TRANSLATOR.

93 We retain the German phrase, which has naturalised itself in
Synoptic criticism as the designation of an assumed primary gospel
lying behind the canonical Mark.

94 _Kritik der Paulinischen Briefe._ (Criticism of the Pauline
Epistles.) Berlin, 1850‐1852.

95 _Kritik der Evangelien und Geschichte ihres Ursprungs._ (Criticism
of the Gospels and History of their Origin.) 2 vols., Berlin,
1850‐1851.

96 _Christus und die Cäsaren. Der Ursprung des Christentums aus dem
römischen Griechentum._ Berlin, 1877.

97 Hennell, a London merchant, withdrew himself from his business
pursuits for two years in order to make the preparatory studies for
this Life of Jesus. [He is best known as a friend of George Eliot,
who was greatly interested and influenced by the
“Inquiry.”—TRANSLATOR.] To the same category as Hennell’s work
belongs the _Wohlgeprüfte Darstellung des Lebens Jesu_ (An Account
of the Life of Jesus based on the closest Examination) of the
Heidelberg mathematician, Karl von Langsdorf, Mannheim, 1831.
Supplement, with preface to a future second edition, 1833.

98 Hase seems not to have recognised that the “Disclosures” were merely
a plagiarism from Venturini. He mentions them in connexion with
Bruno Bauer and appears to make him responsible for inspiring them;
at least that is suggested by his formula of transition when he
says: “It was primarily to him that the frivolous apocryphal
hypotheses attached themselves.” This is quite inaccurate. The
anonymous epitomist of Venturini had nothing to do with Bauer, and
had probably not read a line of his work. Venturini, whom he had
read, he does not name.

99 One of the most ingenious of the followers of Venturini was the
French Jew Salvator. In his _Jésus‐Christ et sa doctrine_ (Paris, 2
vols., 1838), he seeks to prove that Jesus was the last
representative of a mysticism which, drawing its nutriment from the
other Oriental religions, was to be traced among the Jews from the
time of Solomon onwards. In Jesus this mysticism allied itself with
Messianic enthusiasm. After He had lost consciousness upon the cross
He was succoured by Joseph of Arimathea and Pilate’s wife, contrary
to His own expectation and purpose. He ended His days among the
Essenes.

Salvator looks to a spiritualised mystical Mosaism as destined to be
the successful rival of Christianity.

100 The reference should be Micah iv. 8.—F. C. B.

101 “Ich bin der Geist, der stets verneint.”—Mephistopheles in _Faust_.

102 _Aus der Jordanwiege nach Golgatha; vier Bücher über das Evangelium
und die Evangelien._

103 _Die Geschichte Jesu auf Grund freier geschichtlicher Untersuchungen
über das Evangelium and die Evangelien._

104 For Noack’s reconstruction of it see Book iii. pp. 196‐225.

105 For the reconstruction see Book iii. pp. 326‐386.

106 _Tharraqah und Sunamith._ The Song of Solomon in its historical and
topographical setting. 1869.

107 _La Vie de Jésus de D. Fr. Strauss._ Traduite par M. Littré, 1840.

108 Bruno Bauer in _Philo, Strauss, und Renan_.

109 Renan does not hesitate to apply this tasteless parallel.

110 Charles Émile Freppel (Abbé), Professeur d’éloquence sacrée à la
Sorbonne. _Examen critique de la vie de Jésus de M. Renan._ Paris,
1864. 148 pp.

Henri Lasserre’s pamphlet, _L’Évangile selon Renan_ (The Gospel
according to Renan), reached its four‐and‐twentieth edition in the
course of the same year.

111 _Lettre pastorale de Monseigneur l’Archevêque de Paris (Georges
Darboy) sur la divinité de Jésus‐Christ, et mandement pour le carême
de 1864._

112 See, for example, Félix Antoine Philibert Dupanloup, Bishop of
Orléans, _Avertissement à la jeunesse et aux pères de famille sur
les attaques dirigées contre la religion par quelques écrivains de
nos jours._ (Warning to the Young, and to Fathers of Families,
concerning some Attacks directed against Religion by some Writers of
our Time.) Paris, 1864. 141 pp.

113 Amadée Nicolas, _Renan et sa vie de Jésus sous les rapports moral,
légal, et littéraire. Appel à la raison et la conscience du monde
civilisé._ Paris‐Marseille, 1864.

114 Ernest Havet, Professeur au Collège de France, _Jésus dans
l’histoire_. _Examen de la vie de Jésus par M. Renan._ Extrait de la
_Revue des deux mondes_. Paris, 1863. 71 pp.

115 _Zwei französische Stimmen über Renans Leben‐Jesu, von Edmond
Scherer und Athanase Coquerel, d.J. Ein Beitrag zur Kenntnis des
französischen Protestantismus._ Regensburg, 1864. (Two French
utterances in regard to Renan’s Life of Jesus, by Edmond Scherer and
Athanase Coquerel the younger. A contribution to the understanding
of French Protestantism.)

116 E. de Pressensé, _L’École critique et Jésus‐Christ, à propos de la
vie de Jésus de M. Renan_.

117 E. de Pressensé, _Jésus‐Christ, son temps, sa vie, son œuvre_.
Paris, 1865. 684 pp. In general the plan of this work follows
Renan’s. He divides the Life of Jesus into three periods: i. The
Time of Public Favour; ii. The Period of Conflict; iii. The Great
Week. Death and Victory. By way of introduction there is a long
essay on the supernatural which sets forth the supernaturalistic
views of the author.

118 _La Vie de Jésus de Renan devant les orthodoxes et devant la
critique._ 1864.

119 T. Colani, Pasteur, “Examen de la vie de Jésus de M. Renan,” _Revue
de théologie_. Issued separately, Strasbourg‐Paris, 1864. 74 pp.

120 Lasserre, _Das Evangelium nach Renan_. Munich, 1864.

Freppel, _Kritische Beleuchtung der E. Renan’schen Schrift_.
Translated by Kallmus. Vienna, 1864.

See also Lamy, Professor of the Theological Faculty of the Catholic
University of Louvain, _Renans Leben‐Jesu vor dem Richterstuhle der
Kritik_. (Renan’s Life of Jesus before the Judgment Seat of
Criticism.) Translated by August Rohling, Priest. Münster, 1864.

121 Dr. Michelis, _Renans Roman vom Leben Jesu_. _Eine deutsche Antwort
auf eine französische Blasphemie._ (Renan’s Romance on the Life of
Jesus. A German answer to a French blasphemy.) Münster, 1864.

Dr. Sebastian Brunner, _Der Atheist Renan und sein Evangelium_. (The
Atheist Renan and his Gospel.) Regensburg, 1864.

Albert Wiesinger, _Aphorismen gegen Renans Leben‐Jesu_. Vienna,
1864.

Dr. Martin Deutlinger, _Renan und das Wunder_. (Renan and Miracle. A
contribution to Christian Apologetic.) Munich, 1864. 159 pp.

Dr. Daniel Bonifacius Haneberg, _Ernest Renans Leben‐Jesu_.
Regensburg, 1864.

122 Willibald Beyschlag, Doctor and Professor of Theology, _Über das
Leben‐Jesu von Renan_. A Lecture delivered at Halle, January 13,
1864. Berlin.

123 Chr. Ernst Luthardt, Doctor and Professor of Theology, _Die modernen
Darstellungen des Lebens Jesu_. (Modern Presentations of the Life of
Jesus.) A discussion of the writings of Strauss, Renan, and
Schenkel, and of the essays of Coquerel the younger, Scherer,
Colani, and Keim. A Lecture. Leipzig, 1864.

Of the remaining Protestant polemics we may name:—

Dr. Hermann Gerlach, _Gegen Renans Leben‐Jesu 1864_. Berlin.

Br. Lehmann, _Renan wider Renan_. (Renan _versus_ Renan.) A Lecture
addressed to cultured Germans. Zwickau, 1864.

Friedrich Baumer, _Schwarz, Strauss, Renan_. A Lecture. Leipzig,
1864.

John Cairns, D. D. (of Berwick). _Falsche Christi und der wahre
Christus, oder Verteidigung der evangelischen Geschichte gegen
Strauss und Renan._ (False Christs and the True, a Defence of the
Gospel History against Strauss and Renan.) A Lecture delivered
before the Bible Society. Translated from the English. Hamburg,
1864.

Bernhard ter Haar, Doctor of Theology and Professor at Utrecht,
_Zehn Vorlesungen über Renans Leben‐Jesu_. (Ten Lectures on Renan’s
Life of Jesus.) Translated by H. Doermer. Gotha, 1864.

Paulus Cassel, Professor and Licentiate in Theology, _Bericht über
Renans Leben‐Jesu_. (A Report upon Renan’s Life of Jesus.)

J. J. van Oosterzee, Doctor and Professor of Theology at Utrecht,
_Geschichte oder Roman? Das Leben‐Jesu von Renan vorläufig
beleuchtet._ (History or Fiction? A Preliminary Examination of
Renan’s Life of Jesus.) Hamburg, 1864.

124 Strauss’s second Life of Jesus appeared in French in 1864.

125 “I can now say without incurring the reproach of self‐glorification,
and almost without needing to fear contradiction, that if my Life of
Jesus had not appeared in the year after Schleiermacher’s death, his
would not have been withheld for so long. Up to that time it would
have been hailed by the theological world as a deliverer; but for
the wounds which my work inflicted on the theology of the day, it
had neither anodyne nor dressing; nay, it displayed the author as in
a measure responsible for the disaster, for the waters which he had
admitted drop by drop were now, in defiance of his prudent
reservations, pouring in like a flood.”—From the Introduction to
_The Christ of Faith and the Jesus of History_, 1865.

126 “Now that Schleiermacher’s Life of Jesus at last lies before us in
print, all parties can gather about it in heartfelt rejoicing. The
appearance of a work by Schleiermacher is always an enrichment to
literature. Any product of a mind like his cannot fail to shed light
and life on the minds of others. And of works of this kind our
theological literature has certainly in these days no superfluity.
Where the living are for the most part as it were dead, it is meet
that the dead should arise and bear witness. These lectures of
Schleiermacher’s, when compared with the work of his pupils, show
clearly that the great theologian has let fall upon them only his
mantle and not his spirit.”—_Ibid._

127 The lines of Schleiermacher’s work were followed by Bunsen. His Life
of Jesus forms vol. ix. of his _Bibelwerk_. (Edited by Holtzmann,
1865.) He accepts the Fourth Gospel as an historical source and
treats the question of miracle as not yet settled. Christian Karl
Josias von Bunsen, born in 1791 at Korbach in Waldeck, was Prussian
ambassador at Rome, Berne, and London, and settled later in
Heidelberg. He was well read in theology and philology, and
gradually came, in spite of his friendly relations with Friedrich
Wilhelm IV., to entertain more liberal views on religion. The issue
of his _Bibelwerk für die Gemeinde_ was begun in 1858. He died in
1860. (Best known in England as the Chevalier Bunsen.)

128 Ch. H. Weisse, _Die evangelische Geschichte_, Leipzig, 1838. _Die
Evangelienfrage in ihrem gegenwärtigen Stadium._ (The Present
Position of the Problem of the Gospels.) Leipzig, 1856. He regarded
the discourses as historical, the narrative portions as of secondary
origin. Alexander Schweizer, again, wished to distinguish a
Jerusalem source and a Galilaean source, the latter being
unreliable. _Das Evangelium Johannis nach seinem inneren Werte und
seiner Bedeutung für das Leben Jesu_, 1841. (The Gospel of John
considered in Relation to its Intrinsic Value and its Importance as
a Source for the Life of Jesus.) See p. 127 f. Renan takes the
narrative portions as authentic and the discourses as secondary.

129 Karl Heinrich Weizsäcker was born in 1822 at Öhringen in Würtemberg.
He qualified as Privat‐Docent in 1847 and, after acting in the
meantime as Court‐Chaplain and Oberkonsistorialrat at Stuttgart,
became in 1861 the successor of Baur at Tübingen. He died in 1899.

130 The works of a Dutch writer named Stricker, _Jesus von Nazareth_
(1868), and of the Englishman Sir Richard Hanson, _The Jesus of
History_ (1869), were based on Mark without any reference to John.

131 1, Mark i.; 2, Mark ii. 1‐iii. 6; 3, Mark iii. 7‐19; 4, Mark iii.
19‐iv. 34; 5, Mark iv. 35‐vi. 6; 6, Mark vi. 7‐vii. 37; 7, Mark
viii. 1‐ix. 50.

132 Holtzmann, _Kommentar zu den Synoptikern_, 1889, p. 184. The form of
the expression (_Fluchtwege und Reisen_) is derived from Keim.

133 “Thus the course of Jesus’ life hastened forward to its tragic
close, a close which was foreseen and predicted by Jesus Himself
with ever‐growing clearness as the sole possible close, but also
that which alone was worthy of Himself, and which was necessary as
being foreseen and predetermined in the counsel of God. The hatred
of the Pharisees and the indifference of the people left from the
first no other prospect open. That hatred could not but be called
forth in the fullest measure by the ruthless severity with which
Jesus exposed all that it was and implied—a heart in which there was
no room for love, a morality inwardly riddled with decay, an outward
show of virtue, a hypocritical arrogance. Between two such
unyielding opponents—a man who, to all appearance, aimed at using
the Messianic expectations of the people for his own ends, and a
hierarchy as tenacious of its claims and as sensitive to their
infringement as any that has ever existed—it was certain that the
breach must soon become irreparable. It was easy to foresee, too,
that even in Galilee only a minority of the people would dare to
face with Him the danger of such a breach. There was only one thing
that could have averted the death sentence which had been early
determined upon—a series of vigorous, unambiguous demonstrations on
the part of the people. In order to provoke such demonstrations
Jesus would have needed, if only for the moment, to take into His
service the popular, powerful, inflammatory Messianic ideas, or
rather, would have needed to place Himself at their service. His
refusal to enter, by so much as a single step, upon this course,
which from any ordinary point of view of human policy would have
been legitimate, because the only practicable one, was the sole
sufficient and all‐explaining cause of His destruction.”—Holtzmann,
_Die synoptischen Evangelien_, 1863, pp. 485, 486.

134 “Ein innerliches Reich der Sinnesänderung.” “Sinnesänderung”
corresponds more exactly than “repentance” to the Greek μετάνοια
(change of mind, change of attitude), but the _phrase_ is no less
elliptical in German than in English. The meaning is doubtless
“kingdom based upon repentance, consisting of those who have
fulfilled this condition.”

135 Omitted in some of the best texts.—F. C. B.

136 Oskar Holtzmann, _Das Leben Jesu_, 1901.

137 _Die modernen Darstellungen des Lebens Jesu._ (Modern Presentments
of the Life of Jesus.) A discussion of the works of Strauss, Renan,
and Schenkel, and of the Essays of Coquerel the younger, Scherer,
Colani, and Keim. A lecture by Chr. Ernest Luthardt, Leipzig. 1st
and 2nd editions, 1864. Luthardt was born in 1823 at Maroldsweisach
in Lower Franconia, became Docent at Erlangen in 1851, was called to
Marburg as Professor Extraordinary in 1854, and to Leipzig as
Ordinary Professor in 1856. He died in 1902.

138 _Zur Orientierung über meine Schrift __“__Das Charakterbild
Jesu.__”_ (Explanations intended to place my work “A Picture of the
Character of Jesus” in the proper light.) 1864. _Die protestantische
Freiheit in ihrem gegenwärtigen Kampfe mit der kirchlichen
Reaktion._ (Protestant Freedom in its present Struggle with
Ecclesiastical Reaction.) 1865.

139 _Der Schenkel’sche Handel in Baden._ (The Schenkel Controversy in
Baden.) (A corrected reprint from number 441 of the _National‐
Zeitung_ of September 21, 1864.) An appendix to _Der Christus des
Glaubens und der Jesus der Geschichte_. 1865.

140 Theodor Keim, _Die Geschichte Jesu von Nazara, in ihrer Verhaltung
mit dem Gesamtleben seines Volkes frei untersucht und ausführlich
erzählt_. (The History of Jesus of Nazara in Relation to the General
Life of His People, freely examined and fully narrated.) 3 vols.
Zurich, 1867‐1872. Vol. i. The Day of Preparation; vol. ii. The Year
of Teaching in Galilee; vol. iii. The Death‐Passover (_Todesostern_)
in Jerusalem. A short account in a more popular form appeared in
1872, _Geschichte Jesu nach den Ergebnissen heutiger Wissenschaft
für weitere Kreise übersichtlich erzählt_. (The History of Jesus
according to the Results of Present‐day Criticism, briefly narrated
for the General Reader.) 2nd ed., 1875.

Karl Theodor Keim was born in 1825 at Stuttgart, was Repetent at
Tübingen from 1851 to 1855, and after he had been five years in the
ministry, became Professor at Zurich in 1860. In 1873 he accepted a
call to Giessen, where he died in 1878.

141 _Die menschliche Entwicklung Jesu Christi._ See Holtzmann, _Die
synoptischen Evangelien_, 1863, pp. 7‐9. This dissertation was
followed by _Der geschichtliche Christus_. 3rd ed., 1866.

142 _Geschichte Jesu._ 2nd ed., 1875, pp. 228 and 229.

143 The ultimate reason why Keim deliberately gives such prominence to
the eschatology is that he holds to Matthew, and is therefore more
under the direct impression of the masses of discourse in this
Gospel, charged, as they are, with eschatological ideas, than those
writers who find their primary authority in Mark, where these
discourses are lacking.

144 _Geschichte Jesu. Nach akademischen Vorlesungen von Dr. Karl Hase._
1876. Special mention ought also to be made of the fine sketch of
the Life of Jesus in A. Hausrath’s _Neutestamentliche
Zeitgeschichte_ (History of New Testament Times), 1st ed., Munich,
1868 ff.; 3rd ed., 1 vol., 1879, pp. 325‐515; _Die
zeitgeschichtlichen Beziehungen des Lebens Jesu_ (The Relations of
the Life of Jesus to the History of His time).

Adolf Hausrath was born at Karlsruhe. He was appointed Professor of
Theology at Heidelberg in 1867, and died in 1909.

145 _Das Leben Jesu_, von Willibald Beyschlag: Pt. i. Preliminary
Investigations, 1885, 450 pp.; pt. ii. Narrative, 1886, 495 pp. Joh.
Heinr. Christoph Willibald Beyschlag was born in 1823 at Frankfort‐
on‐Main, and went to Halle as Professor in 1860. His splendid
eloquence made him one of the chief spokesmen of German
Protestantism. As a teacher he exercised a remarkable and salutary
influence, although his scientific works are too much under the
dominance of an apologetic of the heart. He died in 1900.

146 Bernhard Weiss, _Das Leben Jesu_. 2 vols. Berlin, 1882. See also
_Das Markusevangelium_, 1872; _Das Matthäusevangelium_, 1876; and
the _Lehrbuch der neutestamentlichen Theologie_, 5th ed., 1888.
Bernhard Weiss was born in 1827 at Königsberg, where he qualified as
Privat‐Docent in 1852. In 1863 he went as Ordinary Professor to
Kiel, and was called to Berlin in the same capacity in 1877.

Among the distinctly liberal Lives of Jesus of an earlier date, that
of W. Krüger‐Velthusen (Elberfeld, 1872, 271 pp.) might be mentioned
if it were not so entirely uncritical. Although the author does not
hold the Fourth Gospel to be apostolic he has no hesitation in
making use of it as an historical source.

There is more sentiment than science, too, in the work of M. G.
Weitbrecht, _Das Leben Jesu nach den vier Evangelien_, 1881.

A weakness in the treatment of the Johannine question and a want of
clearness on some other points disfigures the three‐volume Life of
Jesus of the Paris professor, E. Stapfer, which is otherwise marked
by much acumen and real depth of feeling. Vol. i. _Jésus‐Christ
avant son ministère_ (Fischbacher, Paris, 1896); vol. ii. _Jésus‐
Christ pendant son ministère_ (1897); vol. iii. _La Mort et la
résurrection de Jésus‐Christ_ (1898).

F. Godet writes of “The Life of Jesus before His Public Appearance”
(German translation by M. Reineck, _Leben Jesu vor seinem
öffentlichen Auftreten_. Hanover, 1897).

G. Längin founds his _Der Christus der Geschichte und sein
Christentum_ (The Christ of History and His Christianity) on a
purely Synoptic basis. 2 vols., 1897‐1898.

The English _Life of Jesus Christ_, by James Stalker, D. D. (now
Professor of Church History in the United Free Church College,
Aberdeen), passed through numberless editions (German, 1898;
Tübingen, 4th ed., 1901).

Very pithy and interesting is Dr. Percy Gardner’s _Exploratio
Evangelica_. _A Brief Examination of the Basis and Origin of
Christian Belief._ 1899; 2nd ed., 1907.

A work which is free from all compromise is H. Ziegler’s _Der
geschichtliche Christus_ (The Historical Christ). 1891. For this
reason the five lectures, delivered in Liegnitz, out of which it is
composed, attracted such unfavourable attention that the
Ecclesiastical Council took proceedings against the author. (See the
_Christliche Welt_, 1891, pp. 563‐568, 874‐877.)

147 Holtzmann, _Neutestamentliche Einleitung_, 2nd ed., 1886. Weizsäcker
declares himself in the _Theologische Literaturzeitung_ for 1882,
No. 23, and _Das apostolische Zeitalter_, 2nd ed., 1890.

Hase and Schenkel accepted this position in principle, but were
careful to keep open a line of retreat.

Towards the end of the ’seventies the rejection of the Fourth Gospel
as an historical source was almost universally recognised in the
critical camp. It is taken for granted in the Life of Jesus by Karl
Wittichen (Jena, 1876, 397 pp.), which might be reckoned one of the
most clearly conceived works of this kind based on the Marcan
hypothesis if its arrangement were not so bad. It is partly in the
form of a commentary, inasmuch as the presentment of the life takes
the form of a discussion of sixty‐seven sections. The detail is very
interesting. It makes an impression of _naïveté_ when we find a
series of sections grouped under the title, “The establishment of
_Christianity_ in Galilee.” No stress is laid on the significance of
Jesus’ journey to the north. Wittichen, also, misled by Luke,
asserts, just as Weisse had done, that Jesus had worked in Judaea
for some time prior to the triumphal entry.

148 H. H. Wendt, _Die Lehre Jesu_, vol. i. _Die evangelischen
Quellenberichte über die Lehre Jesu._ (The Record of the Teaching of
Jesus in the Gospel Sources.) 354 pp. Göttingen, 1886; vol. ii.,
1890; Eng. trans., 1892. Second German edition in one vol., 626 pp.,
1901. See also the same writer’s _Das Johannesevangelium_.
_Untersuchung seiner Entstehung und seines geschichtlichen Wertes_,
1900. (The Gospel of John: an Investigation of its Origin and
Historical Value.) Hans Heinrich Wendt was born in 1853 at Hamburg,
qualified as Privat‐Docent in 1877 at Göttingen, was subsequently
Extraordinary Professor at Kiel and Heidelberg, and now works at
Jena.

149 _Johannis Lightfooti, Doctoris Angli et Collegii S. Catharinae in
Cantabrigiensi Academia Praefecti, Horae Hebraicae et Talmudicae in
Quatuor Evangelistas ... nunc secundum in Germania junctim cum
Indicibus locorum Scripturae rerumque ac verborum necessariis editae
e Museo Io. Benedicti Carpzovii. Lipsiae. Anno MDCLXXXIV._

150 The pioneer works in the study of apocalyptic were Dillmann’s
_Henoch_, 1851; and Hilgenfeld’s _Jüdische Apokalyptik_, 1857.

151 _Jesus Nazarenus und die erste christliche Zeit, mit den beiden
ersten Erzählern_, von Gustav Volkmar, Zurich, 1882. To which must
be added: _Markus und die Synopse der Evangelien, nach dem
urkundlichen Text; und das Geschichtliche vom Leben Jesu_. (Mark and
Synoptic Material in the Gospels, according to the original text;
and the historical elements in the Life of Jesus.) Zurich, 1869; 2nd
edition, 1876, 738 pp. Volkmar was born in 1809, and was living at
Fulda as a Gymnasium (High School) teacher, when in 1852 he was
arrested by the Hessian Government on account of his political
views, and subsequently deprived of his post. In 1853 he went to
Zurich, where a new prospect opened to him as a Docent in theology.
He died in 1893.

152 Kienlen, “Die eschatologische Rede Jesu Matt. xxiv. cum Parall.”
(The Eschatological Discourse of Jesus in Matt. xxiv. with the
parallel passages), _Jahrbuch für die Theologie_, 1869, pp. 706‐709.
Analysis of other attempts directed to the same end in Weiffenbach,
_Der Wiederkunftsgedanke_, p. 31 ff.

153 Wilhelm Weiffenbach, Director of the Seminary for Theological
Students at Friedberg, was born in 1842 at Bornheim in Rhenish
Hesse.

154 The English reader will find a constructive analysis of what is
known as the “Little Apocalypse” in _Encyclopaedia Biblica_, art.
“Gospels,” col. 1857. It consists of the verses Matt. xxiv. 6‐8,
15‐22, 29‐31, 34, corresponding to Mark xiii. 7‐9_a_, 14‐20, 24‐27,
30. According to the theory first sketched by Colani these verses
formed an independent Apocalypse which was embedded in the Gospel by
the Evangelist.—F. C. B.

155 _Untersuchungen über die evangelische Geschichte_, 1864, pp.
121‐126.

156 “Über die Komposition der eschatologischen Rede Matt. xxiv. 4 ff.”
(The Composition of the Eschatological Discourse in Matt. xxiv. 4
ff.), _Jahrbuch f. d. Theol._ vol. xiii., 1868, pp. 134‐149.

157 By “Capernaitic” Weiffenbach apparently means literalistic; cf. John
vi. 52 f.

158 Wilhelm Baldensperger, at present Professor at Giessen, was born in
1856 at Mülhausen in Alsace.

159 A new edition appeared in 1891. There is no fundamental alteration,
but in consequence of the polemic against opponents who had arisen
in the meantime it is fuller. The first part of a third edition
appeared in 1903 under the title _Die messianisch‐apokalyptischen
Hoffnungen des Judentums_.

See also the interesting use made of Late‐Jewish and Rabbinic ideas
in Alfred Edersheim’s _The Life and Times of Jesus the Messiah_, 2nd
ed., London, 1884, 2 vols.

160 Emil Schürer, _Geschichte des jüdischen Volkes im Zeitalter Jesu
Christi_. (History of the Jewish People in the Time of Christ.) 2nd
ed., part second, 1886, pp. 417 ff. Here is to be found also a
bibliography of the older literature of the subject. 3rd ed., 1889,
vol. ii. pp. 498 ff.

Emil Schürer was born at Augsburg in 1844, and from 1873 onwards was
successively Professor at Leipzig, Giessen, and Kiel, and is now
(1909) at Göttingen.

The latest presentment of Jewish apocalyptic is _Die jüdische
Eschatologie von Daniel bis Akiba_, by Paul Volz, Pastor in
Leonberg. Tübingen, 1903. 412 pp. The material is very completely
given. Unfortunately the author has chosen the systematic method of
treating his subject, instead of tracing the history of its
development, the only right way. As a consequence Jesus and Paul
occupy far too little space in this survey of Jewish apocalyptic.
For a treatment of the origin of Jewish eschatology from the point
of view of the history of religion see Hugo Gressmann, now Professor
at Berlin, _Der Ursprung der israelitisch‐jüdischen Eschatologie_
(The Origin of the Israelitish and Jewish Eschatology), Göttingen,
1905. 377 pp.

161 Johannes Weiss, now Professor at Marburg, was born at Kiel in 1863.

162 It may be mentioned that this work had been preceded (in 1891) by
two Leiden prize dissertations, _Über die Lehre vom Reich Gottes im
Neuen Testament_ (Concerning the Kingdom of God in the New
Testament), one of them by Issel, the other, which lays especially
strong emphasis upon the eschatology, by Schmoller.

163 Wilhelm Bousset, now Professor in Göttingen, born 1865 at Lübeck

164 _Theol. Rundschau_ (1901), 4, pp. 89‐103.

165 W. Bousset, _Die jüdische Apokalyptik in ihrer
religionsgeschichtlichen Herkunft und ihrer Bedeutung für das Neue
Testament_. (The Origin of Apocalyptic as indicated by Comparative
Religion, and its significance for the understanding of the New
Testament.) Berlin, 1903. 67 pp. See also W. Bousset, _Die Religion
des Judentums im neutestamentlichen Zeitalter_, 512 pp., 1902. For
the assertion of Parsic influences see also Stave, _Der Einfluss des
Parsismus auf das Judentum_. Haarlem, 1898.

166 _Der Grundcharakter der Ethik Jesu im Verhältnis zu den
messianischen Hoffnungen seines Volkes und zu seinem eigenen
Messiasbewusstsein._ Freiburg, 1895, 119 pp. See also his inaugural
dissertation of 1896, _Le Principe de la morale de Jésus_. Paris,
1896.

A. K. Rogers, _The Life and Teachings of Jesus; a Critical Analysis,
etc._ (London and New York, 1894), regards Jesus’ teaching as purely
ethical, refusing to admit any eschatology at all.

167 Paris, 2 vols., 500 and 512 pp.

168 W. Weiffenbach, _Die Frage der Wiederkunst Jesu_. (The Question
concerning the Second Coming of Jesus.) Friedberg, 1901.

169 A. Titius, _Die neutestamentliche Lehre von der Seligkeit und ihre
Bedeutung für die Gegenwart_. I. Teil: _Jesu Lehre vom Reich
Gottes_. (The New Testament Doctrine of Blessedness and its
Significance for the Present. Pt. I., Jesus’ Doctrine of the Kingdom
of God.) Arthur Titius, now Professor at Kiel, was born in 1864 at
Sensburg.

170 _Die eschatologischen Aussagen Jesu in den synoptischen Evangelien_,
167 pp. Erich Haupt, now Professor in Halle, was born in 1841 at
Stralsund.

171 Cf. the preface to the 2nd ed. of Joh. Weiss’s _Die Predigt Jesu vom
Reiche Gottes_. Göttingen, 1900.

172 Tübingen‐Leipzig, 1901, 410 pp.; 2nd ed., 1904. Paul Wernle, now
Professor of Church History at Basle, was born in Zurich, 1872.

173 _Israelitische und jüdische Geschichte_, 1st ed., 1894, pp. 163‐168;
2nd ed., 1895, pp. 198‐204; 3rd ed., 1897; 4th ed., 1901, pp.
380‐394. See also his _Skizzen_ (Sketches), pp. 6, 187 ff.

See also J. Wellhausen, _Das Evangelium Marci_, 1903, 2nd ed., 1909;
_Das Evangelium Matthäi_, 1904; _Das Evangelium Lucae_, 1904.

Julius Wellhausen, now Professor at Göttingen, was born in 1844 at
Hameln.

174 Emil Schürer, _Das messianische Selbstbewusstsein Jesu Christi_.
(The Messianic Self‐consciousness of Jesus Christ.) 1903, 24 pp.

According to J. Meinhold, too, in _Jesus und das alte Testament_
(Jesus and the Old Testament), 1896, Jesus did not purpose to be the
Messiah of Israel.

175 _Die evangelische Geschichte und der Ursprung des Christentums auf
Grund einer Kritik der Berichte über das Leiden und die Auferstehung
Jesu._ (The Gospel History and the Origin of Christianity considered
in the light of a critical investigation of the Reports of the
Suffering and Resurrection of Jesus.) By Dr. W. Brandt, Leipzig,
1893, 588 pp.

Wilhelm Brandt was born in 1855 of German parents in Amsterdam and
became a pastor of the Dutch Reformed Church. In 1891 he resigned
this office and studied in Strassburg and Berlin. In 1893 he was
appointed to lecture in General History of Religion as a member of
the theological faculty of Amsterdam.

176 Ad. Jülicher, _Die Gleichnisreden Jesu_. Vol. i., 1888. The
substance of it had already been published in a different form.
Freiburg, 1886.

Adolf Jülicher, at present Professor in Marburg, was born in 1857 at
Falkenberg.

177 W. Bousset, _Jesu Predigt in ihrem Gegensatz zum Judentum_.
Göttingen, 1892.

178 Ad. Jülicher, _Die Gleichnisreden Jesu_, 2nd pt. (Exposition of the
Parables in the first three Gospels.) Freiburg, 1899, 641 pp.

Chr. A. Bugge, _Die Hauptparabeln Jesu_ (The most important Parables
of Jesus), German, from the Norwegian, Giessen, 1903, rightly
remarks on the obscure and inexplicable character of some of the
parables, but makes no attempt to deal with it from the historical
point of view.

179 Arnold Meyer, _Jesu Muttersprache_, 1896. P. W. Schmidt, too, in his
_Geschichte Jesu_ (Freiburg, 1899), defends the same interpretation,
and seeks to explain this obscure saying by the other about the
“strait gate.”

180 _Die Predigt Jesu vom Reiche Gottes_, 2nd ed., 1900, p. 192 ff.

181 _Stud. Krit._, 1836, pp. 90‐122.

182 See also _Die Vorstellungen vom Messias und vom Gottesreich bei den
Synoptikern_. (The Conceptions of the Messiah and the Kingdom of God
in the Synoptic Gospels.) By Ludwig Paul. Bonn, 1895. 130 pp. This
comprehensive study discusses all the problems which are referred to
below. Matt. xi. 12‐14 is discussed under the heading “The Hinderers
of the Kingdom of God.”

183 A. Hilgenfeld, _Zeitschr. f. wiss. Theol._, 1888, pp. 488‐498; 1892,
pp. 445‐464.

184 Orello Cone, “Jesus’ Self‐designation in the Synoptic Gospels,” _The
New World_, 1893, pp. 492‐518.

185 H. L. Oort, _Die uitdrukking ὁ υἱὸς τοῦ ἀνθρώπου in het Nieuwe
Testament_. (The Expression Son of Man in the New Testament.)
Leyden, 1893.

186 R. H. Charles, “The Son of Man,” _Expos. Times_, 1893.

187 _Die jüdische Apokalyptik in ihrer religionsgeschichtlichen Herkunft
und ihrer Bedeutung für das Neue Testament._ (Jewish Apocalyptic in
its religious‐historical origin and in its significance for the New
Testament.) 1903.

On the eschatology of Jesus see also Schwartzkoppf, _Die
Weissagungen Jesu Christi von seinen Tode, seiner Auferstehung und
Wiederkunft und ihre Erfüllung_. (The Predictions of Jesus Christ
concerning His Death, His Resurrection, and Second Coming, and their
Fulfilment.) 1895.

P. Wernle, _Die Reichgotteshofnung in den ältesten christlichen
Dokumenten und bei Jesus_. (The Hope of the Kingdom of God in the
most ancient Christian Documents and as held by Jesus.)

188 Arnold Meyer, now Professor of New Testament Theology and Pastoral
Theology at Zurich, and formerly at Bonn, was born at Wesel in 1861.

189 Giambern. de Rossi, _Dissertazione della lingua propria di Christo e
degli Ebrei nazionali della Palestina da’ Tempi de’ Maccabei in
disamina del sentimento di un recente scrittore Italiano_. Parma,
1772.

190 _Der Bericht des Matthäus von Jesu dem Messias._ (Matthew’s account
of Jesus the Messiah.) Altona, 1792. According to Meyer, p. 105 ff.,
this was a very striking performance.

191 The name Chaldee was due to the mistaken belief that the language in
which parts of Daniel and Ezra were written was really the
vernacular of Babylonia. That vernacular, now known to us from
cuneiform tablets and inscriptions, is a Semitic language, but quite
different from Aramaic.—F. C. B.

192 Emil Friedrich Kautzsch was born in 1841 at Plauen in Saxony, and
studied in Leipzig, where he became Privat‐Docent in 1869. In 1872
he was called as Professor to Basle, in 1880 to Tübingen, in 1888 to
Halle.

193 Gustaf Dalman, Professor at Leipzig, was born in 1865 at Niesky. In
addition to the works of his named above, see also _Der leidende und
der sterbende Messias_ (The Suffering and Dying Messiah), 1888; and
_Was sagt der Talmud über Jesum?_ (What does the Talmud say about
Jesus?), 1891.

194 2 Kings xviii. 26 ff.

195 _Studia Biblica_ I. _Essays in Biblical Archæology and Criticism and
Kindred Subjects by Members of the University of Oxford_. Clarendon
Press, 1885, pp. 39‐74. See Meyer, p. 29 ff.

196 Franz Delitzsch, _Die Bücher des Neuen Testaments aus dem
Griechischen ins Hebräische übersetzt_. 1877. (The Books of the N.T.
translated from Greek into Hebrew.) This work has been circulated by
thousands among Jews throughout the whole world.

Delitzsch was born in 1813 at Leipzig and became Privat‐Docent there
in 1842, went to Rostock as Professor in 1846, to Erlangen in 1850,
and returned in 1867 to Leipzig. By conviction he was a strict
Lutheran in theology. He was one of the leading experts in Late‐
Jewish and Talmudic literature. He died in 1890.

197 See Meyer, p. 47 ff.

198 See Meyer, p. 61 ff.

199 Hans Lietzmann, now Professor in Jena, was born in 1875 at
Düsseldorf. Until his call to Jena he worked as a Privat‐Docent at
Bonn. He has done some very meritorious work in the publication of
Early Christian writings.

200 See Meyer, p. 141 ff.

201 “De Oorsprong van de uitdrukking ’Zoon des Menschen’ als
evangelische Messiastitel,” _Theol. Tijdschr._, 1894. (The Origin of
the Expression “Son of Man” as a Title of the Messiah in the
Gospels.)

202 H. Lietzmann, “Zur Menschensohnfrage” (The Son‐of‐Man Problem),
_Theol. Arb. des Rhein. wissenschaftl. Predigervereins_, 1898.

203 N. Schmidt, “Was בן נשא a Messianic title?” _Journal of the Society
for Biblical Literature_, xv., 1896.

204 P. Schmiedel, “Der Name Menschensohn und das Messiasbewusstsein
Jesu” (The Designation Son of Man and the Messianic Consciousness of
Jesus), 1898, _Prot. Monatsh._ 2, pp. 252‐267.

205 H. Gunkel, _Z. w. Th._, 1899, 42, pp. 581‐611.

206 For the last phase of the discussion we may name:

Wellhausen, _Skizzen und Vorarbeiten_ (Sketches and Studies), 1899,
pp. 187‐215, where he throws further light on Dalman’s philological
objections; and goes on to deny Jesus’ use of the expression.

W. Baldensperger, “Die neueste Forschung über den Menschensohn,”
_Theol. Rundschau_, 1900, 3, pp. 201‐210, 243‐255.

P. Fiebig, _Der Menschensohn_. Tübingen, 1901.

P. W. Schmiedel, “Die neueste Auffassung des Namens Menschensohn,”
_Prot. Monatsh._ 5, pp. 333‐351, 1901. (The Latest View of the
Designation Son of Man.)

P. W. Schmidt, _Die Geschichte Jesu_, ii.
(_Erläuterungen_—Explanations). Tübingen, 1904, p. 157 ff.

207 Dalman’s reputation as an authority upon Jewish Aramaic is so
deservedly high, that it is necessary to point out that his solution
did not, as Dr. Schweitzer seems to say, entirely dispose of the
linguistic difficulties raised by Lietzmann as to the meaning and
use of _barnâsh_ and _barnâshâ_ in Aramaic. The English reader will
find the linguistic facts well put in sections 4 and 32 of N.
Schmidt’s article “Son of Man” in _Encyclopædia Biblica_ (cols.
4708, 4723), or he may consult Prof. Bevan’s review of Dalman’s
_Worte Jesu_ in the _Critical Review_ for 1899, p. 148 ff. The main
point is that ὁ ἄνθρωπος and ὁ υἱὸς τοῦ ἀνθρώπου are equally
legitimate translations of _barnâshâ_. Thus the contrast in the
Greek between ὁ ἄνθρωπος and ὁ υἱὸς τοῦ ἀνθρώπου in Mark ii. 27 and
28, or again in Mark viii. 36 and 38, disappears on retranslation
into the dialect spoken by Jesus. Whether this linguistic fact makes
the sayings in which ὁ υἱὸς τοῦ ἀνθρώπου occurs unhistorical is a
further question, upon which scholars can take, and have taken,
opposite opinions.—F. C. B.

208 See _Worte Jesu_, 1898, p. 191 ff. (= E. T. p. 234 ff.).

209 See the classical discussion in J. Weiss, _Die Predigt Jesus vom
Reiche Gottes_, 1892, 1st ed., p. 52 ff.

In the second edition, of 1900, p. 160 ff., he allows himself to be
led astray by the “chiefest apostles” of modern theology to indulge
in the subtleties of fine‐spun psychology, and explain Jesus’ way of
speaking of Himself in the third person as the Son of Man as due to
the “extreme modesty of Jesus,” a modesty which did not forsake Him
in the presence of His judges. This recent access of psychologising
exegesis has not conduced to clearness of presentation, and the
preference for the Lucan narrative does not so much contribute to
throw light on the facts as to discover in the thoughts of Jesus
subtleties of which the historical Jesus never dreamt. If the Lord
always used the term Son of Man when speaking of His Messiahship,
the reason was that this was the only way in which He could speak of
it at all, since the Messiahship was not yet realised, but was only
to be so at the appearing of the Son of Man. For a consistent,
purely historical, non‐psychological exposition of the Son‐of‐Man
passages see Albert Schweitzer, _Das Messianitäts‐ und
Leidensgeheimnis_. (The Secret of the Messiahship and the Passion.)
A sketch of the Life of Jesus. Tübingen, 1901.

210 See Dalman, p. 60 ff.

John Lightfoot, _Horae Hebraicae et Talmudicae in quatuor
Evangelistas_. Edited by J. B. Carpzov. Leipzig, 1684.

Christian Schöttgen, _Horae Hebraicae et Talmudicae in universum
Novum Testamentum_. Dresden‐Leipzig, 1733.

Joh. Gerh. Meuschen, _Novum Testamentum ex Talmude et antiquitatibus
Hebraeorum illustratum_. Leipzig, 1736.

J. Jakob. Wettstein, _Novum Testamentum Graecum_. Amsterdam, 1751
and 1752.

F. Nork, _Rabbinische Quellen und Parallelen zu neutestamentlichen
Schriftstellen_, Leipzig, 1839.

Franz Delitzsch, “Horae Hebraicae et Talmudicae,” in the _Luth.
Zeitsch._, 1876‐1878.

Carl Siegfried, _Analecta Rabbinica_, 1875; “Rabbin. Analekten,”
_Jahrb. f. prot. Theol._, 1876.

A. Wünsche, _Neue Beiträge zur Erläuterung der Evangelien aus Talmud
und Midrasch_. (Contributions to the Exposition of the Gospels from
Talmud and Midrash.) Göttingen, 1878.

211 Leipzig, 1880; 2nd ed., 1897.

212 Cf. for what follows, Jülicher, _Die Gleichnisreden Jesu_, i., 1888,
p. 164 ff.

213 Robert Sheringham of Caius College, Cambridge, a royalist divine,
published an edition of the Talmudic tractate _Yoma_. London,
1648.—F. C. B.