[Contents]PREFACETO THE FIRST GERMAN EDITION.It appeared to the author of the work, the first half of which is herewith submitted to the public, that it was time to substitute a new mode of considering the life of Jesus, in the place of the antiquated systems of supranaturalism and naturalism. This application of the term antiquated will in the present day be more readily admitted in relation to the latter system than to the former. For while the interest excited by the explanations of the miracles and the conjectural facts of the rationalists has long ago cooled, the commentaries now most read are those which aim to adapt the supernatural interpretation of the sacred history to modern taste. Nevertheless, in point of fact, the orthodox view of this history became superannuated earlier than the rationalistic, since it was only because the former had ceased to satisfy an advanced state of culture, that the latter was developed, while the recent attempts to recover, by the aid of a mystical philosophy, the supernatural point of view held by our forefathers, betray themselves, by the exaggerating spirit in which they are conceived, to be final, desperate efforts to render the past present, the inconceivable conceivable.The new point of view, which must take the place of the above, is the mythical. This theory is not brought to bear on the evangelical history for the first time in the present work: it has long been applied to particular parts of that history, and is here only extended to its entire tenor. It is not by any means meant that the whole history of Jesus is to be represented as mythical, but only that every part of it is to be subjected to a critical examination, to ascertain whether it have not some admixture of the mythical. The exegesis of the ancient church set out from the double presupposition: first, that the gospels contained a history, and secondly, that this history was a supernatural one. Rationalism rejected the latter of these presuppositions, but only to cling the more tenaciously to the former, maintaining that these books present unadulterated, though only natural, history. Science cannot rest satisfied with this half-measure: the other presupposition also must be relinquished, and the inquiry must first be made whether in fact, and to what extent, the ground on which we stand in the gospels is historical. This is the natural course of things, and thus far the appearance of a work like the present is not only justifiable, but even necessary.[30]It is certainly not therefore evident that the author is precisely the individual whose vocation it is to appear in this position. He has a very vivid consciousness that many others would have been able to execute such a work with incomparably superior erudition. Yet on the other hand he believes himself to be at least possessed of one qualification which especially fitted him to undertake this task. The majority of the most learned and acute theologians of the present day fail in the main requirement for such a work, a requirement without which no amount of learning will suffice to achieve anything in the domain of criticism—namely, the internal liberation of the feelings and intellect from certain religious and dogmatical presuppositions; and this the author early attained by means of philosophical studies. If theologians regard this absence of presupposition from his work, as unchristian: he regards the believing presuppositions of theirs as unscientific. Widely as in this respect the tone of the present work may be contrasted with the edifying devoutness and enthusiastic mysticism of recent books on similar subjects; still it will nowhere depart from the seriousness of science, or sink into frivolity; and it seems a just demand in return, that the judgments which are passed upon it should also confine themselves to the domain of science, and keep aloof from bigotry and fanaticism.The author is aware that the essence of the Christian faith is perfectly independent of his criticism. The supernatural birth of Christ, his miracles, his resurrection and ascension, remain eternal truths, whatever doubts may be cast on their reality as historical facts. The certainty of this can alone give calmness and dignity to our criticism, and distinguish it from the naturalistic criticism of the last century, the design of which was, with the historical fact, to subvert also the religious truth, and which thus necessarily became frivolous. A dissertation at the close of the work will show that the dogmatic significance of the life of Jesus remains inviolate: in the meantime let the calmness and insensibility with which, in the course of it, criticism undertakes apparently dangerous operations, be explained solely by the security of the author’s conviction that no injury is threatened to the Christian faith. Investigations of this kind may, however, inflict a wound on the faith of individuals. Should this be the case with theologians, they have in their science the means of healing such wounds, from which, if they would not remain behind the development of their age, they cannot possibly be exempt. For the laity the subject is certainly not adequately prepared; and for this reason the present work is so framed, that at least the unlearned among them will quickly and often perceive that the book is not destined for them. If from curiosity or excessive zeal against heresy they persist in their perusal, they will then have, as Schleiermacher says on a similar occasion, to bear the punishment in their conscience, since their feelings directly urge on them the conviction that they understand not that of which they are ambitious to speak.A new opinion, which aims to fill the place of an older one, ought fully to adjust its position with respect to the latter. Hence the way to the mythical view is here taken in each particular point through the supranaturalistic and rationalistic opinions and their respective refutations; but, as becomes a valid[31]refutation, with an acknowledgment of what is true in the opinions combated, and an adoption of this truth into the new theory. This method also brings with it the extrinsic advantage, that the work may now serve as a repertory of the principal opinions and treatises concerning all parts of the evangelical history. The author has not, however, aimed to give a complete bibliographical view of this department of theological literature, but, where it was possible, has adhered to the chief works in each separate class of opinions. For the rationalistic system the works of Paulus remain classical, and are therefore pre-eminently referred to; for the orthodox opinions, the commentary of Olshausen is especially important, as the most recent and approved attempt to render the supranatural interpretation philosophical and modern; while as a preliminary to a critical investigation of the life of Jesus, the commentaries of Fritzsche are excellently adapted, since they exhibit, together with uncommon philological learning, that freedom from prejudice and scientific indifference to results and consequences, which form the first condition of progress in this region of inquiry.The second volume, which will open with a detailed examination of the miracles of Jesus, and which will conclude the whole work, is already prepared and will be in the press immediately on the completion of the first.THE AUTHOR.Tübingen, 24th May, 1835.[32]
PREFACETO THE FIRST GERMAN EDITION.
It appeared to the author of the work, the first half of which is herewith submitted to the public, that it was time to substitute a new mode of considering the life of Jesus, in the place of the antiquated systems of supranaturalism and naturalism. This application of the term antiquated will in the present day be more readily admitted in relation to the latter system than to the former. For while the interest excited by the explanations of the miracles and the conjectural facts of the rationalists has long ago cooled, the commentaries now most read are those which aim to adapt the supernatural interpretation of the sacred history to modern taste. Nevertheless, in point of fact, the orthodox view of this history became superannuated earlier than the rationalistic, since it was only because the former had ceased to satisfy an advanced state of culture, that the latter was developed, while the recent attempts to recover, by the aid of a mystical philosophy, the supernatural point of view held by our forefathers, betray themselves, by the exaggerating spirit in which they are conceived, to be final, desperate efforts to render the past present, the inconceivable conceivable.The new point of view, which must take the place of the above, is the mythical. This theory is not brought to bear on the evangelical history for the first time in the present work: it has long been applied to particular parts of that history, and is here only extended to its entire tenor. It is not by any means meant that the whole history of Jesus is to be represented as mythical, but only that every part of it is to be subjected to a critical examination, to ascertain whether it have not some admixture of the mythical. The exegesis of the ancient church set out from the double presupposition: first, that the gospels contained a history, and secondly, that this history was a supernatural one. Rationalism rejected the latter of these presuppositions, but only to cling the more tenaciously to the former, maintaining that these books present unadulterated, though only natural, history. Science cannot rest satisfied with this half-measure: the other presupposition also must be relinquished, and the inquiry must first be made whether in fact, and to what extent, the ground on which we stand in the gospels is historical. This is the natural course of things, and thus far the appearance of a work like the present is not only justifiable, but even necessary.[30]It is certainly not therefore evident that the author is precisely the individual whose vocation it is to appear in this position. He has a very vivid consciousness that many others would have been able to execute such a work with incomparably superior erudition. Yet on the other hand he believes himself to be at least possessed of one qualification which especially fitted him to undertake this task. The majority of the most learned and acute theologians of the present day fail in the main requirement for such a work, a requirement without which no amount of learning will suffice to achieve anything in the domain of criticism—namely, the internal liberation of the feelings and intellect from certain religious and dogmatical presuppositions; and this the author early attained by means of philosophical studies. If theologians regard this absence of presupposition from his work, as unchristian: he regards the believing presuppositions of theirs as unscientific. Widely as in this respect the tone of the present work may be contrasted with the edifying devoutness and enthusiastic mysticism of recent books on similar subjects; still it will nowhere depart from the seriousness of science, or sink into frivolity; and it seems a just demand in return, that the judgments which are passed upon it should also confine themselves to the domain of science, and keep aloof from bigotry and fanaticism.The author is aware that the essence of the Christian faith is perfectly independent of his criticism. The supernatural birth of Christ, his miracles, his resurrection and ascension, remain eternal truths, whatever doubts may be cast on their reality as historical facts. The certainty of this can alone give calmness and dignity to our criticism, and distinguish it from the naturalistic criticism of the last century, the design of which was, with the historical fact, to subvert also the religious truth, and which thus necessarily became frivolous. A dissertation at the close of the work will show that the dogmatic significance of the life of Jesus remains inviolate: in the meantime let the calmness and insensibility with which, in the course of it, criticism undertakes apparently dangerous operations, be explained solely by the security of the author’s conviction that no injury is threatened to the Christian faith. Investigations of this kind may, however, inflict a wound on the faith of individuals. Should this be the case with theologians, they have in their science the means of healing such wounds, from which, if they would not remain behind the development of their age, they cannot possibly be exempt. For the laity the subject is certainly not adequately prepared; and for this reason the present work is so framed, that at least the unlearned among them will quickly and often perceive that the book is not destined for them. If from curiosity or excessive zeal against heresy they persist in their perusal, they will then have, as Schleiermacher says on a similar occasion, to bear the punishment in their conscience, since their feelings directly urge on them the conviction that they understand not that of which they are ambitious to speak.A new opinion, which aims to fill the place of an older one, ought fully to adjust its position with respect to the latter. Hence the way to the mythical view is here taken in each particular point through the supranaturalistic and rationalistic opinions and their respective refutations; but, as becomes a valid[31]refutation, with an acknowledgment of what is true in the opinions combated, and an adoption of this truth into the new theory. This method also brings with it the extrinsic advantage, that the work may now serve as a repertory of the principal opinions and treatises concerning all parts of the evangelical history. The author has not, however, aimed to give a complete bibliographical view of this department of theological literature, but, where it was possible, has adhered to the chief works in each separate class of opinions. For the rationalistic system the works of Paulus remain classical, and are therefore pre-eminently referred to; for the orthodox opinions, the commentary of Olshausen is especially important, as the most recent and approved attempt to render the supranatural interpretation philosophical and modern; while as a preliminary to a critical investigation of the life of Jesus, the commentaries of Fritzsche are excellently adapted, since they exhibit, together with uncommon philological learning, that freedom from prejudice and scientific indifference to results and consequences, which form the first condition of progress in this region of inquiry.The second volume, which will open with a detailed examination of the miracles of Jesus, and which will conclude the whole work, is already prepared and will be in the press immediately on the completion of the first.THE AUTHOR.Tübingen, 24th May, 1835.[32]
It appeared to the author of the work, the first half of which is herewith submitted to the public, that it was time to substitute a new mode of considering the life of Jesus, in the place of the antiquated systems of supranaturalism and naturalism. This application of the term antiquated will in the present day be more readily admitted in relation to the latter system than to the former. For while the interest excited by the explanations of the miracles and the conjectural facts of the rationalists has long ago cooled, the commentaries now most read are those which aim to adapt the supernatural interpretation of the sacred history to modern taste. Nevertheless, in point of fact, the orthodox view of this history became superannuated earlier than the rationalistic, since it was only because the former had ceased to satisfy an advanced state of culture, that the latter was developed, while the recent attempts to recover, by the aid of a mystical philosophy, the supernatural point of view held by our forefathers, betray themselves, by the exaggerating spirit in which they are conceived, to be final, desperate efforts to render the past present, the inconceivable conceivable.
The new point of view, which must take the place of the above, is the mythical. This theory is not brought to bear on the evangelical history for the first time in the present work: it has long been applied to particular parts of that history, and is here only extended to its entire tenor. It is not by any means meant that the whole history of Jesus is to be represented as mythical, but only that every part of it is to be subjected to a critical examination, to ascertain whether it have not some admixture of the mythical. The exegesis of the ancient church set out from the double presupposition: first, that the gospels contained a history, and secondly, that this history was a supernatural one. Rationalism rejected the latter of these presuppositions, but only to cling the more tenaciously to the former, maintaining that these books present unadulterated, though only natural, history. Science cannot rest satisfied with this half-measure: the other presupposition also must be relinquished, and the inquiry must first be made whether in fact, and to what extent, the ground on which we stand in the gospels is historical. This is the natural course of things, and thus far the appearance of a work like the present is not only justifiable, but even necessary.[30]
It is certainly not therefore evident that the author is precisely the individual whose vocation it is to appear in this position. He has a very vivid consciousness that many others would have been able to execute such a work with incomparably superior erudition. Yet on the other hand he believes himself to be at least possessed of one qualification which especially fitted him to undertake this task. The majority of the most learned and acute theologians of the present day fail in the main requirement for such a work, a requirement without which no amount of learning will suffice to achieve anything in the domain of criticism—namely, the internal liberation of the feelings and intellect from certain religious and dogmatical presuppositions; and this the author early attained by means of philosophical studies. If theologians regard this absence of presupposition from his work, as unchristian: he regards the believing presuppositions of theirs as unscientific. Widely as in this respect the tone of the present work may be contrasted with the edifying devoutness and enthusiastic mysticism of recent books on similar subjects; still it will nowhere depart from the seriousness of science, or sink into frivolity; and it seems a just demand in return, that the judgments which are passed upon it should also confine themselves to the domain of science, and keep aloof from bigotry and fanaticism.
The author is aware that the essence of the Christian faith is perfectly independent of his criticism. The supernatural birth of Christ, his miracles, his resurrection and ascension, remain eternal truths, whatever doubts may be cast on their reality as historical facts. The certainty of this can alone give calmness and dignity to our criticism, and distinguish it from the naturalistic criticism of the last century, the design of which was, with the historical fact, to subvert also the religious truth, and which thus necessarily became frivolous. A dissertation at the close of the work will show that the dogmatic significance of the life of Jesus remains inviolate: in the meantime let the calmness and insensibility with which, in the course of it, criticism undertakes apparently dangerous operations, be explained solely by the security of the author’s conviction that no injury is threatened to the Christian faith. Investigations of this kind may, however, inflict a wound on the faith of individuals. Should this be the case with theologians, they have in their science the means of healing such wounds, from which, if they would not remain behind the development of their age, they cannot possibly be exempt. For the laity the subject is certainly not adequately prepared; and for this reason the present work is so framed, that at least the unlearned among them will quickly and often perceive that the book is not destined for them. If from curiosity or excessive zeal against heresy they persist in their perusal, they will then have, as Schleiermacher says on a similar occasion, to bear the punishment in their conscience, since their feelings directly urge on them the conviction that they understand not that of which they are ambitious to speak.
A new opinion, which aims to fill the place of an older one, ought fully to adjust its position with respect to the latter. Hence the way to the mythical view is here taken in each particular point through the supranaturalistic and rationalistic opinions and their respective refutations; but, as becomes a valid[31]refutation, with an acknowledgment of what is true in the opinions combated, and an adoption of this truth into the new theory. This method also brings with it the extrinsic advantage, that the work may now serve as a repertory of the principal opinions and treatises concerning all parts of the evangelical history. The author has not, however, aimed to give a complete bibliographical view of this department of theological literature, but, where it was possible, has adhered to the chief works in each separate class of opinions. For the rationalistic system the works of Paulus remain classical, and are therefore pre-eminently referred to; for the orthodox opinions, the commentary of Olshausen is especially important, as the most recent and approved attempt to render the supranatural interpretation philosophical and modern; while as a preliminary to a critical investigation of the life of Jesus, the commentaries of Fritzsche are excellently adapted, since they exhibit, together with uncommon philological learning, that freedom from prejudice and scientific indifference to results and consequences, which form the first condition of progress in this region of inquiry.
The second volume, which will open with a detailed examination of the miracles of Jesus, and which will conclude the whole work, is already prepared and will be in the press immediately on the completion of the first.
THE AUTHOR.
Tübingen, 24th May, 1835.[32]
[Contents]PREFACETO THE FOURTH GERMAN EDITION.As this new edition of my critical examination of the life of Jesus appears simultaneously with the first volume of myDogmatik, it will not be expected to contain any essential alterations. Indeed, even in the absence of other labours, I should scarcely have been inclined to undertake such on the present occasion. The critical researches prompted by the appearance of my work have, after the stormy reaction of the first few years, at length entered on that quiet course, which promises the most valuable assistance towards the confirmation and more precise determination of the negative results at which I have arrived. But these fruits still require some years for their maturing; and it must therefore be deferred to a future opportunity to enrich this work by the use of them. I could not persuade myself to do so, at least in the present instance, by prosecuting a polemic against opposite opinions. Already in the last edition there was more of a polemical character than accorded with the unity and calmness proper to such a work; hence I was in this respect admonished rather to abridge than to amplify. But that edition also contained too much of compliance. The intermingling voices of opponents, critics, and fellow labourers, to which I held it a duty attentively to listen, had confused the idea of the work in my mind; in the diligent comparison of divergent opinions I had lost sight of the subject itself. Hence on coming with a more collected mind to this last revision, I found alterations at which I could not but wonder, and by which I had evidently done myself injustice. In all these passages the earlier readings are now restored, and thus my labour in this new edition has chiefly consisted in whetting, as it were, my good sword, to free it from the notches made in it rather by my own grinding, than by the blows of my enemies.THE AUTHOR.Stuttgard, 17th October, 1840.[33]
PREFACETO THE FOURTH GERMAN EDITION.
As this new edition of my critical examination of the life of Jesus appears simultaneously with the first volume of myDogmatik, it will not be expected to contain any essential alterations. Indeed, even in the absence of other labours, I should scarcely have been inclined to undertake such on the present occasion. The critical researches prompted by the appearance of my work have, after the stormy reaction of the first few years, at length entered on that quiet course, which promises the most valuable assistance towards the confirmation and more precise determination of the negative results at which I have arrived. But these fruits still require some years for their maturing; and it must therefore be deferred to a future opportunity to enrich this work by the use of them. I could not persuade myself to do so, at least in the present instance, by prosecuting a polemic against opposite opinions. Already in the last edition there was more of a polemical character than accorded with the unity and calmness proper to such a work; hence I was in this respect admonished rather to abridge than to amplify. But that edition also contained too much of compliance. The intermingling voices of opponents, critics, and fellow labourers, to which I held it a duty attentively to listen, had confused the idea of the work in my mind; in the diligent comparison of divergent opinions I had lost sight of the subject itself. Hence on coming with a more collected mind to this last revision, I found alterations at which I could not but wonder, and by which I had evidently done myself injustice. In all these passages the earlier readings are now restored, and thus my labour in this new edition has chiefly consisted in whetting, as it were, my good sword, to free it from the notches made in it rather by my own grinding, than by the blows of my enemies.THE AUTHOR.Stuttgard, 17th October, 1840.[33]
As this new edition of my critical examination of the life of Jesus appears simultaneously with the first volume of myDogmatik, it will not be expected to contain any essential alterations. Indeed, even in the absence of other labours, I should scarcely have been inclined to undertake such on the present occasion. The critical researches prompted by the appearance of my work have, after the stormy reaction of the first few years, at length entered on that quiet course, which promises the most valuable assistance towards the confirmation and more precise determination of the negative results at which I have arrived. But these fruits still require some years for their maturing; and it must therefore be deferred to a future opportunity to enrich this work by the use of them. I could not persuade myself to do so, at least in the present instance, by prosecuting a polemic against opposite opinions. Already in the last edition there was more of a polemical character than accorded with the unity and calmness proper to such a work; hence I was in this respect admonished rather to abridge than to amplify. But that edition also contained too much of compliance. The intermingling voices of opponents, critics, and fellow labourers, to which I held it a duty attentively to listen, had confused the idea of the work in my mind; in the diligent comparison of divergent opinions I had lost sight of the subject itself. Hence on coming with a more collected mind to this last revision, I found alterations at which I could not but wonder, and by which I had evidently done myself injustice. In all these passages the earlier readings are now restored, and thus my labour in this new edition has chiefly consisted in whetting, as it were, my good sword, to free it from the notches made in it rather by my own grinding, than by the blows of my enemies.
THE AUTHOR.
Stuttgard, 17th October, 1840.[33]
[Contents]CONTENTS.INTRODUCTION.DEVELOPMENT OF THE MYTHICAL POINT OF VIEW IN RELATION TO THE GOSPEL HISTORIES.PAGE§ 1.Inevitable rise of different modes of explaining sacred histories392.Different explanations of sacred legends among the Greeks403.Allegorical interpretations among the Hebrews. Philo414.Allegorical interpretations among the Christians. Origen415.Transition to more modern times. Deists and Naturalists of the 17th and 18th centuries. The Wolfenbüttel Fragmentist446.Natural mode of explanation adopted by the Rationalists. Eichhorn. Paulus467.Moral interpretation of Kant508.Rise of the mythical mode of interpreting the sacred history, in reference first to the Old Testament529.The mythical mode of interpretation in reference to the New Testament5710.The notion of the mythus in its application to sacred histories not clearly apprehended by theologians5911.The application of the notion of the mythus too circumscribed6312.Opposition to the mythical view of the Gospel history6513.The possibility of the existence of mythi in the New Testament considered in reference to external evidences6914.The possibility of mythi in the New Testament considered on internal grounds7515.Definition of the evangelical mythus, and its distinctive characteristics8616.Criteria by which to distinguish the unhistorical in the Gospel narrative87FIRST PART.HISTORY OF THE BIRTH AND CHILDHOOD OF JESUS.CHAPTER I.ANNUNCIATION AND BIRTH OF JOHN THE BAPTIST.§ 17.Account given by Luke. Immediate supernatural character of the representation9518.Natural explanation of the narrative10019.Mythical view of the narrative in its different stages104[34]CHAPTER II.DAVIDICAL DESCENT OF JESUS, ACCORDING TO THE GENEALOGICAL TABLES OF MATTHEW AND LUKE.§ 20.The two genealogies of Jesus considered separately and irrespectively of one another10821.Comparison of the two genealogies. Attempt to reconcile their contradictions11222.The genealogies unhistorical117CHAPTER III.ANNOUNCEMENT OF THE CONCEPTION OF JESUS.—ITS SUPERNATURAL CHARACTER.—VISIT OF MARY TO ELIZABETH.§ 23.Sketch of the different canonical and apocryphal accounts11924.Disagreements of the canonical gospels in relation to the form of the annunciation12125.Import of the angel’s message. Fulfilment of the prophecy of Isaiah12626.Jesus begotten of the Holy Ghost. Criticism of the orthodox opinion13027.Retrospect of the genealogies13228.Natural explanation of the history of the conception13729.History of the conception of Jesus viewed as a mythus14030.Relation of Joseph to Mary. Brothers of Jesus14331.Visit of Mary to Elizabeth148CHAPTER IV.BIRTH AND EARLIEST EVENTS OF THE LIFE OF JESUS.§ 32.The census15233.Particular circumstances of the birth of Jesus. The circumcision15634.The Magi and their star. The flight into Egypt, and the murder of the children in Bethlehem. Criticism of the supranaturalistic view16235.Attempts at a natural explanation of the history of the Magi. Transition to the mythical explanation16936.The purely mythical explanation of the narrative concerning the Magi, and of the events with which it is connected17337.Chronological relation between the visit of the Magi, together with the flight into Egypt, and the presentation in the temple recorded by Luke17838.The presentation of Jesus in the temple18139.Retrospect. Difference between Matthew and Luke as to the original residence of the parents of Jesus184CHAPTER V.THE FIRST VISIT TO THE TEMPLE, AND THE EDUCATION OF JESUS.§ 40.Jesus, when twelve years old, in the temple19141.This narrative also mythical19642.On the external life of Jesus up to the time of his public appearance19843.The intellectual development of Jesus201[35]SECOND PART.HISTORY OF THE PUBLIC LIFE OF JESUS.CHAPTER I.RELATIONS BETWEEN JESUS AND JOHN THE BAPTIST.§ 44.Chronological relations between John and Jesus20945.Appearance and design of the Baptist. His personal relations with Jesus21446.Was Jesus acknowledged by John as the Messiah? and in what sense?21947.Opinion of the evangelists and of Jesus concerning the Baptist, with his own judgment of himself. Result of the inquiry into the relationship between these two individuals23048.The execution of John the Baptist234CHAPTER II.BAPTISM AND TEMPTATION OF JESUS.§ 49.Why did Jesus receive baptism from John?23750.The scene at the baptism of Jesus considered as supernatural, and as natural23951.An attempt at a criticism and mythical interpretation of the narratives24252.Relation of the supernatural at the baptism of Jesus to the supernatural in his conception24753.Place and time of the temptation of Jesus. Divergencies of the evangelists on this subject24954.The history of the temptation conceived in the sense of the evangelists25255.The temptation considered as a natural occurrence either internal or external; and also as a parable25556.The history of the temptation as a mythus259CHAPTER III.LOCALITY AND CHRONOLOGY OF THE PUBLIC LIFE OF JESUS.§ 57.Difference between the synoptical writers and John, as to the customary scene of the ministry of Jesus26458.The residence of Jesus at Capernaum27159.Divergencies of the Evangelists as to the chronology of the life of Jesus. Duration of his public ministry27560.The attempts at a chronological arrangement of the particular events in the public life of Jesus278CHAPTER IV.JESUS AS THE MESSIAH.§ 61.Jesus, the Son of Man28162.How soon did Jesus conceive himself to be the Messiah, and find recognition as such from others?28463.Jesus, the Son of God28864.The divine mission and authority of Jesus. His pre-existence29165.The messianic plan of Jesus. Indications of a political element29366.Data for the pure spirituality of the messianic plan of Jesus. Balance29567.The relation of Jesus to the Mosaic law29768.Scope of the messianic plan of Jesus. Relation to the Gentiles30069.Relation of the messianic plan of Jesus to the Samaritans. His interview with the woman of Samaria303[36]CHAPTER V.THE DISCIPLES OF JESUS.§ 70.Calling of the first companions of Jesus. Difference between the first two Evangelists and the fourth30971.Peter’s draught of fishes31572.Calling of Matthew. Connexion of Jesus with the publicans31973.The twelve apostles32374.The twelve considered individually. The three or four most confidential disciples of Jesus32675.The rest of the twelve, and the seventy disciples330CHAPTER VI.THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.§ 76.The Sermon on the Mount33477.Instructions to the twelve. Lamentations over the Galilean cities. Joy over the calling of the simple34278.The parables34579.Miscellaneous instructions and controversies of Jesus355CHAPTER VII.DISCOURSES OF JESUS IN THE FOURTH GOSPEL.§ 80.Conversation of Jesus with Nicodemus36581.The discourses of Jesus, John v.–xii.37182.Isolated maxims of Jesus, common to the fourth gospel and the synoptical ones37783.The modern discussions on the authenticity of the discourses in the Gospel of John. Result381CHAPTER VIII.EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUSIVE OF THE MIRACLES.§ 84.General comparison of the manner of narration that distinguishes the several Evangelists38785.Isolated groups of anecdotes. Imputation of a league with Beelzebub, and demand of a sign39186.Visit of the mother and brethren of Jesus. The woman who pronounces the mother of Jesus blessed39487.Contentions for pre-eminence among the disciples. The love of Jesus for children39688.The purification of the temple39989.Narratives of the anointing of Jesus by a woman40290.The narratives of the woman taken in adultery, and of Mary and Martha409CHAPTER IX.MIRACLES OF JESUS.§ 91.Jesus considered as a worker of miracles41392.The demoniacs, considered generally41593.Cases of the expulsion of demons by Jesus, considered singly42394.Cures of lepers43795.Cures of the blind44196.Cures of paralytics. Did Jesus regard diseases as punishments?[37]452§ 97.Involuntary cures45798.Cures at a distance46299.Cures on the sabbath471100.Resuscitations of the dead476101.Anecdotes having relation to the sea496102.The miraculous multiplication of the loaves and fishes507103.Jesus turns water into wine519104.Jesus curses a barren fig-tree527CHAPTER X.THE TRANSFIGURATION OF JESUS, AND HIS LAST JOURNEY TO JERUSALEM.§ 105.The transfiguration of Jesus considered as a miraculous external event535106.The natural explanation of the narrative in various forms537107.The history of the transfiguration considered as a mythus540108.Diverging accounts concerning the last journey of Jesus to Jerusalem546109.Divergencies of the gospels, in relation to the point from which Jesus made his entrance into Jerusalem549110.More particular circumstances of the entrance. Its object and historical reality553THIRD PART.HISTORY OF THE PASSION, DEATH, AND RESURRECTION OF JESUS.CHAPTER I.RELATION OF JESUS TO THE IDEA OF A SUFFERING AND DYING MESSIAH; HIS DISCOURSES ON HIS DEATH, RESURRECTION, AND SECOND ADVENT.§ 111.Did Jesus in precise terms predict his passion and death?563112.The predictions of Jesus concerning his death in general; their relation to the Jewish idea of the Messiah; declarations of Jesus concerning the object and effects of his death567113.Precise declarations of Jesus concerning his future resurrection574114.Figurative discourses, in which Jesus is supposed to have announced his resurrection576115.The discourses of Jesus on his second advent. Criticism of the different interpretations582116.Origin of the discourses on the second advent591CHAPTER II.MACHINATIONS OF THE ENEMIES OF JESUS; TREACHERY OF JUDAS; LAST SUPPER WITH THE DISCIPLES.§ 117.Development of the relation of Jesus to his enemies599118.Jesus and his betrayer602119.Different opinions concerning the character of Judas, and the motives of his treachery607120.Preparation for the passover611121.Divergent statements respecting the time of the last supper614122.Divergencies in relation to the occurrences at the last meal of Jesus621123.Announcement of the betrayal and the denial626124.The institution of the Lord’s supper631[38]CHAPTER III.RETIREMENT TO THE MOUNT OF OLIVES, ARREST, TRIAL, CONDEMNATION, AND CRUCIFIXION OF JESUS.§ 125.Agony of Jesus in the garden635126.Relation of the fourth gospel to the events in Gethsemane. The farewell discourses in John, and the scene following the announcement of the Greeks640127.Arrest of Jesus649128.Examination of Jesus before the high priest653129.The denial by Peter658130.The death of the betrayer662131.Jesus before Pilate and Herod669132.The crucifixion677CHAPTER IV.DEATH AND RESURRECTION OF JESUS.§ 133.Prodigies attendant on the death of Jesus691134.The wound by a spear in the side of Jesus697135.Burial of Jesus701136.The watch at the grave of Jesus705137.First tidings of the resurrection709138.Appearances of the risen Jesus in Galilee and in Judea, including those mentioned by Paul and by apocryphal writings718139.Quality of the body and life of Jesus after the resurrection728140.Debates concerning the reality of the death and resurrection of Jesus735CHAPTER V.THE ASCENSION.§ 141.The last commands and promises of Jesus745142.The so-called ascension considered as a supernatural and as a natural event749143.Insufficiency of the narratives of the ascension. Mythical conception of those narratives752CONCLUDING DISSERTATION.THE DOGMATIC IMPORT OF THE LIFE OF JESUS.§ 144.Necessary transition from criticism to dogma757145.The Christology of the orthodox system758146.Objections to the Christology of the church764147.The Christology of rationalism767148.The eclectic Christology of Schleiermacher768149.Christology interpreted symbolically. Kant. De Wette773150.The speculative Christology777151.Last dilemma778152.Relation of the critical and speculative theology to the church781[39]
CONTENTS.
INTRODUCTION.DEVELOPMENT OF THE MYTHICAL POINT OF VIEW IN RELATION TO THE GOSPEL HISTORIES.PAGE§ 1.Inevitable rise of different modes of explaining sacred histories392.Different explanations of sacred legends among the Greeks403.Allegorical interpretations among the Hebrews. Philo414.Allegorical interpretations among the Christians. Origen415.Transition to more modern times. Deists and Naturalists of the 17th and 18th centuries. The Wolfenbüttel Fragmentist446.Natural mode of explanation adopted by the Rationalists. Eichhorn. Paulus467.Moral interpretation of Kant508.Rise of the mythical mode of interpreting the sacred history, in reference first to the Old Testament529.The mythical mode of interpretation in reference to the New Testament5710.The notion of the mythus in its application to sacred histories not clearly apprehended by theologians5911.The application of the notion of the mythus too circumscribed6312.Opposition to the mythical view of the Gospel history6513.The possibility of the existence of mythi in the New Testament considered in reference to external evidences6914.The possibility of mythi in the New Testament considered on internal grounds7515.Definition of the evangelical mythus, and its distinctive characteristics8616.Criteria by which to distinguish the unhistorical in the Gospel narrative87FIRST PART.HISTORY OF THE BIRTH AND CHILDHOOD OF JESUS.CHAPTER I.ANNUNCIATION AND BIRTH OF JOHN THE BAPTIST.§ 17.Account given by Luke. Immediate supernatural character of the representation9518.Natural explanation of the narrative10019.Mythical view of the narrative in its different stages104[34]CHAPTER II.DAVIDICAL DESCENT OF JESUS, ACCORDING TO THE GENEALOGICAL TABLES OF MATTHEW AND LUKE.§ 20.The two genealogies of Jesus considered separately and irrespectively of one another10821.Comparison of the two genealogies. Attempt to reconcile their contradictions11222.The genealogies unhistorical117CHAPTER III.ANNOUNCEMENT OF THE CONCEPTION OF JESUS.—ITS SUPERNATURAL CHARACTER.—VISIT OF MARY TO ELIZABETH.§ 23.Sketch of the different canonical and apocryphal accounts11924.Disagreements of the canonical gospels in relation to the form of the annunciation12125.Import of the angel’s message. Fulfilment of the prophecy of Isaiah12626.Jesus begotten of the Holy Ghost. Criticism of the orthodox opinion13027.Retrospect of the genealogies13228.Natural explanation of the history of the conception13729.History of the conception of Jesus viewed as a mythus14030.Relation of Joseph to Mary. Brothers of Jesus14331.Visit of Mary to Elizabeth148CHAPTER IV.BIRTH AND EARLIEST EVENTS OF THE LIFE OF JESUS.§ 32.The census15233.Particular circumstances of the birth of Jesus. The circumcision15634.The Magi and their star. The flight into Egypt, and the murder of the children in Bethlehem. Criticism of the supranaturalistic view16235.Attempts at a natural explanation of the history of the Magi. Transition to the mythical explanation16936.The purely mythical explanation of the narrative concerning the Magi, and of the events with which it is connected17337.Chronological relation between the visit of the Magi, together with the flight into Egypt, and the presentation in the temple recorded by Luke17838.The presentation of Jesus in the temple18139.Retrospect. Difference between Matthew and Luke as to the original residence of the parents of Jesus184CHAPTER V.THE FIRST VISIT TO THE TEMPLE, AND THE EDUCATION OF JESUS.§ 40.Jesus, when twelve years old, in the temple19141.This narrative also mythical19642.On the external life of Jesus up to the time of his public appearance19843.The intellectual development of Jesus201[35]SECOND PART.HISTORY OF THE PUBLIC LIFE OF JESUS.CHAPTER I.RELATIONS BETWEEN JESUS AND JOHN THE BAPTIST.§ 44.Chronological relations between John and Jesus20945.Appearance and design of the Baptist. His personal relations with Jesus21446.Was Jesus acknowledged by John as the Messiah? and in what sense?21947.Opinion of the evangelists and of Jesus concerning the Baptist, with his own judgment of himself. Result of the inquiry into the relationship between these two individuals23048.The execution of John the Baptist234CHAPTER II.BAPTISM AND TEMPTATION OF JESUS.§ 49.Why did Jesus receive baptism from John?23750.The scene at the baptism of Jesus considered as supernatural, and as natural23951.An attempt at a criticism and mythical interpretation of the narratives24252.Relation of the supernatural at the baptism of Jesus to the supernatural in his conception24753.Place and time of the temptation of Jesus. Divergencies of the evangelists on this subject24954.The history of the temptation conceived in the sense of the evangelists25255.The temptation considered as a natural occurrence either internal or external; and also as a parable25556.The history of the temptation as a mythus259CHAPTER III.LOCALITY AND CHRONOLOGY OF THE PUBLIC LIFE OF JESUS.§ 57.Difference between the synoptical writers and John, as to the customary scene of the ministry of Jesus26458.The residence of Jesus at Capernaum27159.Divergencies of the Evangelists as to the chronology of the life of Jesus. Duration of his public ministry27560.The attempts at a chronological arrangement of the particular events in the public life of Jesus278CHAPTER IV.JESUS AS THE MESSIAH.§ 61.Jesus, the Son of Man28162.How soon did Jesus conceive himself to be the Messiah, and find recognition as such from others?28463.Jesus, the Son of God28864.The divine mission and authority of Jesus. His pre-existence29165.The messianic plan of Jesus. Indications of a political element29366.Data for the pure spirituality of the messianic plan of Jesus. Balance29567.The relation of Jesus to the Mosaic law29768.Scope of the messianic plan of Jesus. Relation to the Gentiles30069.Relation of the messianic plan of Jesus to the Samaritans. His interview with the woman of Samaria303[36]CHAPTER V.THE DISCIPLES OF JESUS.§ 70.Calling of the first companions of Jesus. Difference between the first two Evangelists and the fourth30971.Peter’s draught of fishes31572.Calling of Matthew. Connexion of Jesus with the publicans31973.The twelve apostles32374.The twelve considered individually. The three or four most confidential disciples of Jesus32675.The rest of the twelve, and the seventy disciples330CHAPTER VI.THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.§ 76.The Sermon on the Mount33477.Instructions to the twelve. Lamentations over the Galilean cities. Joy over the calling of the simple34278.The parables34579.Miscellaneous instructions and controversies of Jesus355CHAPTER VII.DISCOURSES OF JESUS IN THE FOURTH GOSPEL.§ 80.Conversation of Jesus with Nicodemus36581.The discourses of Jesus, John v.–xii.37182.Isolated maxims of Jesus, common to the fourth gospel and the synoptical ones37783.The modern discussions on the authenticity of the discourses in the Gospel of John. Result381CHAPTER VIII.EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUSIVE OF THE MIRACLES.§ 84.General comparison of the manner of narration that distinguishes the several Evangelists38785.Isolated groups of anecdotes. Imputation of a league with Beelzebub, and demand of a sign39186.Visit of the mother and brethren of Jesus. The woman who pronounces the mother of Jesus blessed39487.Contentions for pre-eminence among the disciples. The love of Jesus for children39688.The purification of the temple39989.Narratives of the anointing of Jesus by a woman40290.The narratives of the woman taken in adultery, and of Mary and Martha409CHAPTER IX.MIRACLES OF JESUS.§ 91.Jesus considered as a worker of miracles41392.The demoniacs, considered generally41593.Cases of the expulsion of demons by Jesus, considered singly42394.Cures of lepers43795.Cures of the blind44196.Cures of paralytics. Did Jesus regard diseases as punishments?[37]452§ 97.Involuntary cures45798.Cures at a distance46299.Cures on the sabbath471100.Resuscitations of the dead476101.Anecdotes having relation to the sea496102.The miraculous multiplication of the loaves and fishes507103.Jesus turns water into wine519104.Jesus curses a barren fig-tree527CHAPTER X.THE TRANSFIGURATION OF JESUS, AND HIS LAST JOURNEY TO JERUSALEM.§ 105.The transfiguration of Jesus considered as a miraculous external event535106.The natural explanation of the narrative in various forms537107.The history of the transfiguration considered as a mythus540108.Diverging accounts concerning the last journey of Jesus to Jerusalem546109.Divergencies of the gospels, in relation to the point from which Jesus made his entrance into Jerusalem549110.More particular circumstances of the entrance. Its object and historical reality553THIRD PART.HISTORY OF THE PASSION, DEATH, AND RESURRECTION OF JESUS.CHAPTER I.RELATION OF JESUS TO THE IDEA OF A SUFFERING AND DYING MESSIAH; HIS DISCOURSES ON HIS DEATH, RESURRECTION, AND SECOND ADVENT.§ 111.Did Jesus in precise terms predict his passion and death?563112.The predictions of Jesus concerning his death in general; their relation to the Jewish idea of the Messiah; declarations of Jesus concerning the object and effects of his death567113.Precise declarations of Jesus concerning his future resurrection574114.Figurative discourses, in which Jesus is supposed to have announced his resurrection576115.The discourses of Jesus on his second advent. Criticism of the different interpretations582116.Origin of the discourses on the second advent591CHAPTER II.MACHINATIONS OF THE ENEMIES OF JESUS; TREACHERY OF JUDAS; LAST SUPPER WITH THE DISCIPLES.§ 117.Development of the relation of Jesus to his enemies599118.Jesus and his betrayer602119.Different opinions concerning the character of Judas, and the motives of his treachery607120.Preparation for the passover611121.Divergent statements respecting the time of the last supper614122.Divergencies in relation to the occurrences at the last meal of Jesus621123.Announcement of the betrayal and the denial626124.The institution of the Lord’s supper631[38]CHAPTER III.RETIREMENT TO THE MOUNT OF OLIVES, ARREST, TRIAL, CONDEMNATION, AND CRUCIFIXION OF JESUS.§ 125.Agony of Jesus in the garden635126.Relation of the fourth gospel to the events in Gethsemane. The farewell discourses in John, and the scene following the announcement of the Greeks640127.Arrest of Jesus649128.Examination of Jesus before the high priest653129.The denial by Peter658130.The death of the betrayer662131.Jesus before Pilate and Herod669132.The crucifixion677CHAPTER IV.DEATH AND RESURRECTION OF JESUS.§ 133.Prodigies attendant on the death of Jesus691134.The wound by a spear in the side of Jesus697135.Burial of Jesus701136.The watch at the grave of Jesus705137.First tidings of the resurrection709138.Appearances of the risen Jesus in Galilee and in Judea, including those mentioned by Paul and by apocryphal writings718139.Quality of the body and life of Jesus after the resurrection728140.Debates concerning the reality of the death and resurrection of Jesus735CHAPTER V.THE ASCENSION.§ 141.The last commands and promises of Jesus745142.The so-called ascension considered as a supernatural and as a natural event749143.Insufficiency of the narratives of the ascension. Mythical conception of those narratives752CONCLUDING DISSERTATION.THE DOGMATIC IMPORT OF THE LIFE OF JESUS.§ 144.Necessary transition from criticism to dogma757145.The Christology of the orthodox system758146.Objections to the Christology of the church764147.The Christology of rationalism767148.The eclectic Christology of Schleiermacher768149.Christology interpreted symbolically. Kant. De Wette773150.The speculative Christology777151.Last dilemma778152.Relation of the critical and speculative theology to the church781[39]
INTRODUCTION.
DEVELOPMENT OF THE MYTHICAL POINT OF VIEW IN RELATION TO THE GOSPEL HISTORIES.
PAGE
FIRST PART.
HISTORY OF THE BIRTH AND CHILDHOOD OF JESUS.
CHAPTER I.
ANNUNCIATION AND BIRTH OF JOHN THE BAPTIST.
[34]
CHAPTER II.
DAVIDICAL DESCENT OF JESUS, ACCORDING TO THE GENEALOGICAL TABLES OF MATTHEW AND LUKE.
CHAPTER III.
ANNOUNCEMENT OF THE CONCEPTION OF JESUS.—ITS SUPERNATURAL CHARACTER.—VISIT OF MARY TO ELIZABETH.
CHAPTER IV.
BIRTH AND EARLIEST EVENTS OF THE LIFE OF JESUS.
CHAPTER V.
THE FIRST VISIT TO THE TEMPLE, AND THE EDUCATION OF JESUS.
[35]
SECOND PART.
HISTORY OF THE PUBLIC LIFE OF JESUS.
CHAPTER I.
RELATIONS BETWEEN JESUS AND JOHN THE BAPTIST.
CHAPTER II.
BAPTISM AND TEMPTATION OF JESUS.
CHAPTER III.
LOCALITY AND CHRONOLOGY OF THE PUBLIC LIFE OF JESUS.
CHAPTER IV.
JESUS AS THE MESSIAH.
[36]
CHAPTER V.
THE DISCIPLES OF JESUS.
CHAPTER VI.
THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.
CHAPTER VII.
DISCOURSES OF JESUS IN THE FOURTH GOSPEL.
CHAPTER VIII.
EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUSIVE OF THE MIRACLES.
CHAPTER IX.
MIRACLES OF JESUS.
CHAPTER X.
THE TRANSFIGURATION OF JESUS, AND HIS LAST JOURNEY TO JERUSALEM.
THIRD PART.
HISTORY OF THE PASSION, DEATH, AND RESURRECTION OF JESUS.
CHAPTER I.
RELATION OF JESUS TO THE IDEA OF A SUFFERING AND DYING MESSIAH; HIS DISCOURSES ON HIS DEATH, RESURRECTION, AND SECOND ADVENT.
CHAPTER II.
MACHINATIONS OF THE ENEMIES OF JESUS; TREACHERY OF JUDAS; LAST SUPPER WITH THE DISCIPLES.
[38]
CHAPTER III.
RETIREMENT TO THE MOUNT OF OLIVES, ARREST, TRIAL, CONDEMNATION, AND CRUCIFIXION OF JESUS.
CHAPTER IV.
DEATH AND RESURRECTION OF JESUS.
CHAPTER V.
THE ASCENSION.
CONCLUDING DISSERTATION.
THE DOGMATIC IMPORT OF THE LIFE OF JESUS.
[39]