We have reached the period for our ownconcluding words. The process of combination and canonization of the New Testament writings, which followed upon the consolidation of the churches in the second century falls outside our province. We have sought only to give some insight into the origins, considering the Making of the New Testament to apply rather to the creations of the formative period, when conscious inspiration was still in its full glow, than to the period of collection into an official canon. As we look back over the two leading types of Christian thought, Pauline and 'Apostolic,' the Greek-Christian gospelaboutJesus, and the Jewish-Christian gospelofJesus, the gospel of the Spirit and the gospel of authority, we cannot fail to realize how deep and broad and ancient are the two great currents of religious thought and life that here are mingling, contending, coming to new expression and clearer definition. Each has its various subdivisions and modifications, Pauline Christianity in the Greek world has its problems of resistance to Hellenistic perversion on the one side, to reaction toward Jewish external authority on the other. Apostolic Christianity whether in its more conservative form at Jerusalem, or in broader assimilation to Pauline doctrine at Antioch and Rome, has also its divergent streams, its more primitive and its more developed stages. The literature, as we slowly come to appreciate it against the background of the times, more and morereveals itself as an index to the life. Not to the mere idiosyncrasies of individuals, but to the great Gulf-stream of the human instinct for social Righteousness and for individual Redemption, as it sweeps onward in its mighty tide.
The literature of the New Testament must be understood historically if understood at all. It must be understood as the product, we might almost say the precipitate, of the greatest period in the history of religion. It represents the meeting and mutual adjustment of two fundamental and complementary conceptions of religion. The antithesis is not merely that between the particularism of the Jew and the universalism of the Gentile. It is an antithesis of the social ideal of Law and Prophets against the individual ideal of personal redemption through union with the divine Spirit, which lay at the heart of all vital Hellenistic religious thought in this period of the Empire. Christianity as we know it, the religion of humanity as it has come to be, the ultimate world-religion as we believe it destined to become, is a resultant of these two factors, Semitic and Aryan, the social and the individual ideal. Its canonized literature represents the combination. On the one side the social ideal is predominant. It perpetuates the gospelofJesus in the form of Matthæan and Petrine tradition, supplemented by apocalypse, which tradition attaches conjecturally to the name of John.The goal it seeks is the Kingdom of God, righteousness and peace on earth as in heaven. On the other side the individual ideal predominates. It perpetuates the gospelaboutJesus in the form of the Pauline and Johannine doctrine of his person, regarded as the norm and type of spiritual life. The goal it seeks is personal immortality by moral fellowship with God. Its faith is Son ship, by participation in the divine nature, without limitation in time, without loss of individual identity. Both types of gospel are justified in claiming to emanate from Jesus of Nazareth; but neither without the other can claim to fully represent the significance of his spirit and life.
The unity of the New Testament is a unity in diversity. Just because it presents so widely divergent conceptions of what the gospel is, it gives promise of perennial fecundity. Studied not after the manner of the scribes, who think that in their book of precept and prophecy they have a passport to rewards in a magical world to come, but studied as a "manifestation of the life, even the eternal life" of the Spirit of God in man, it will continue to reproduce the spirit and mind of Christ. Studied as a reflection at various times and in divers manners of that redemptive Wisdom of God, which "in every generation entering into holy souls makes men to be prophets and friends of God" (Sap. vii. 27), and which the Greeks,considering it, unfortunately, in its intellectual rather than its moral aspect, call the Logos of God, it will prove, as in so many generations past it has proved, an "incorruptible seed," a "word of good tidings preached unto" the world, a "word of the Lord that abideth for ever."
[1]Tarik, i. e. "way," is still the Arabic term for a sect, and the Rabbinic term for legal requirement ishalacha, i. e. "walk."
[1]Tarik, i. e. "way," is still the Arabic term for a sect, and the Rabbinic term for legal requirement ishalacha, i. e. "walk."
[2]In using traditional names and titles such as "Luke," "John," "Matthew," "James," no assumption is made as to authenticity. The designation is employed for convenience irrespective of its critical accuracy or inaccuracy.
[2]In using traditional names and titles such as "Luke," "John," "Matthew," "James," no assumption is made as to authenticity. The designation is employed for convenience irrespective of its critical accuracy or inaccuracy.
[3]The Fourth Gospel is thus characterized by Clement of Alexandria, meaning that it had a deep symbolic sense.
[3]The Fourth Gospel is thus characterized by Clement of Alexandria, meaning that it had a deep symbolic sense.
[4]See Footnote 3
[4]See Footnote 3
[5]See Footnote 3
[5]See Footnote 3
[6]Catholic is here used in its etymological sense of "general" or universal. We shall have occasion to apply the term in a more limited sense hereafter.
[6]Catholic is here used in its etymological sense of "general" or universal. We shall have occasion to apply the term in a more limited sense hereafter.
[7]Or perhaps thirteen. Gal. ii. 1 may reckon from the conversion (31-33). In both periods (Gal. i. 18, and ii. 1) both termini are counted.
[7]Or perhaps thirteen. Gal. ii. 1 may reckon from the conversion (31-33). In both periods (Gal. i. 18, and ii. 1) both termini are counted.
[8]We apply the name to the writer of Luke-Acts without prejudice to the question of authorship.
[8]We apply the name to the writer of Luke-Acts without prejudice to the question of authorship.
[9]Acts xxii. 10-21 is not quite consistent with xxvi. 15-18; but the general sense is clear.
[9]Acts xxii. 10-21 is not quite consistent with xxvi. 15-18; but the general sense is clear.
[10]Cornelius' case (Acts x.-xi. 18) is exceptional, and no propaganda follows. The reading "Greeks" in Acts xi. 20, though required by the sense and therefore adopted by the English translators, is not supported by the textual evidence. Luke has here corrected his source to suit his theory, just as in x. 1—xi. 18 he passes by the true significance of the story, which really deals with the question ofeatingwith Gentiles (xi. 3, 7f.).
[10]Cornelius' case (Acts x.-xi. 18) is exceptional, and no propaganda follows. The reading "Greeks" in Acts xi. 20, though required by the sense and therefore adopted by the English translators, is not supported by the textual evidence. Luke has here corrected his source to suit his theory, just as in x. 1—xi. 18 he passes by the true significance of the story, which really deals with the question ofeatingwith Gentiles (xi. 3, 7f.).
[11]The assertion has recently been made in very high quarters on the basis of 1st Cor. vii. 18 that Paul also took the "apostolic" view that the Christian of Jewish birth remains under obligation to keep the law. One would think Paul had not added verse 19!
[11]The assertion has recently been made in very high quarters on the basis of 1st Cor. vii. 18 that Paul also took the "apostolic" view that the Christian of Jewish birth remains under obligation to keep the law. One would think Paul had not added verse 19!
[12]On the reading "Greeks" in Acts xi. 20 see footnote10
[12]On the reading "Greeks" in Acts xi. 20 see footnote10
[13]The actual outcome is seen in the reduction of the 'burden' to the two items of abstinence from "fornication and from things offered to idols." Paul's nicer distinctions under the latter head (1st Cor. viii. 1-13, x. 14-23) as well as his distinction between the ceremonial and the moral grounds for abstinence, were disregarded.
[13]The actual outcome is seen in the reduction of the 'burden' to the two items of abstinence from "fornication and from things offered to idols." Paul's nicer distinctions under the latter head (1st Cor. viii. 1-13, x. 14-23) as well as his distinction between the ceremonial and the moral grounds for abstinence, were disregarded.
[14]Romans enlarges the conception of the economy of Law by making it include the Gentile law of 'conscience' (Rom. i. 18—ii. 16). In Galatians this point is covered only by classing the "angels" through whom the Mosaic Law was given, with the "Elements" honoured in Gentile religion. Both are codes of "stewards and governors."
[14]Romans enlarges the conception of the economy of Law by making it include the Gentile law of 'conscience' (Rom. i. 18—ii. 16). In Galatians this point is covered only by classing the "angels" through whom the Mosaic Law was given, with the "Elements" honoured in Gentile religion. Both are codes of "stewards and governors."
[15]Harnack very ingeniously suggests as a reason the ill repute later incurred by Laodicea (cf.Rev. iii. 15f.); comparing the chiselling out from inscriptions of the names of unpopular kings.
[15]Harnack very ingeniously suggests as a reason the ill repute later incurred by Laodicea (cf.Rev. iii. 15f.); comparing the chiselling out from inscriptions of the names of unpopular kings.
[16]Some authorities of the first rank think there is evidence of literary dependence in 1st Cor. i. 18-21 on the Saying (Matt. xi. 25-27 = Lk. x. 21f.).
[16]Some authorities of the first rank think there is evidence of literary dependence in 1st Cor. i. 18-21 on the Saying (Matt. xi. 25-27 = Lk. x. 21f.).
[17]The orthodox AramaicGospel of the Nazarenesborrows from Luke as well as Matthew, but speaks in the name of "Matthew." This apostle was also regarded as author of theGospel according tothe Hebrews, a heretical product ofc.120, current in Greek among the Jewish Christians of Palestine (Ebionites).
[17]The orthodox AramaicGospel of the Nazarenesborrows from Luke as well as Matthew, but speaks in the name of "Matthew." This apostle was also regarded as author of theGospel according tothe Hebrews, a heretical product ofc.120, current in Greek among the Jewish Christians of Palestine (Ebionites).
[18]It was superscribed "These are the ... words (logoias in the Pastoral Epistles, notlogiaas in Papias and Polycarp) which Jesus the living Lord spoke to the disciples and Thomas."
[18]It was superscribed "These are the ... words (logoias in the Pastoral Epistles, notlogiaas in Papias and Polycarp) which Jesus the living Lord spoke to the disciples and Thomas."
[19]The possibility should be left open that the Greek Matthew was written in Egypt (cf. Matt. ii. 15), as some critics hold. From the point of view of the church historian, however, Egypt must really be classed as in "the regions of southern Syria." Its relations with Jerusalem were close and constant.
[19]The possibility should be left open that the Greek Matthew was written in Egypt (cf. Matt. ii. 15), as some critics hold. From the point of view of the church historian, however, Egypt must really be classed as in "the regions of southern Syria." Its relations with Jerusalem were close and constant.
[20]The parallel in Mark xvi. 14-18 is very instructive, but needs the recently discovered connection between verses 14 and 15 to complete the sense: "And they excused themselves (for their unbelief) saying, This age of lawlessness and unbelief is under the dominion of Satan, who by means of the unclean spirits prevents the truth and power of God from being apprehended. On this account reveal thy righteousness (i. e.justice, in the sense of Isa. lvi, 1b) even now. And Christ replied to them, The limit of years of Satan's power is (already) fulfilled, but other terrible things are at hand; moreover I was delivered up to death on behalf of sinners in order that they might return unto the truth and sin no more, that they might inherit the spiritual and incorruptible glory which is in heaven." Then follows the mission into all the world and endowment with the gifts.
[20]The parallel in Mark xvi. 14-18 is very instructive, but needs the recently discovered connection between verses 14 and 15 to complete the sense: "And they excused themselves (for their unbelief) saying, This age of lawlessness and unbelief is under the dominion of Satan, who by means of the unclean spirits prevents the truth and power of God from being apprehended. On this account reveal thy righteousness (i. e.justice, in the sense of Isa. lvi, 1b) even now. And Christ replied to them, The limit of years of Satan's power is (already) fulfilled, but other terrible things are at hand; moreover I was delivered up to death on behalf of sinners in order that they might return unto the truth and sin no more, that they might inherit the spiritual and incorruptible glory which is in heaven." Then follows the mission into all the world and endowment with the gifts.
[21]So Irenæus (186) and (by implication) Papias. Clement of Alexandria (210) meets the difficulty by alleging that Peter was still alive, but gave no aid to the writer.
[21]So Irenæus (186) and (by implication) Papias. Clement of Alexandria (210) meets the difficulty by alleging that Peter was still alive, but gave no aid to the writer.
[22]See below.
[22]See below.
[23]Note, also, how in Acts vi. 5 the list of deacon-evangelists concludes "and Nicholasa proselyte ofAntioch."
[23]Note, also, how in Acts vi. 5 the list of deacon-evangelists concludes "and Nicholasa proselyte ofAntioch."
[24]The mention of Agabus, however, in xi. 27f.is hardly consistent with xiii. 1 and xxi. 10-14. It seems to be due to the editorial recasting of xi. 22-30.
[24]The mention of Agabus, however, in xi. 27f.is hardly consistent with xiii. 1 and xxi. 10-14. It seems to be due to the editorial recasting of xi. 22-30.
[25]See above,p. 104.
[25]See above,p. 104.
[26]Note the addition of an "eighth" emperor in ver. 11.
[26]Note the addition of an "eighth" emperor in ver. 11.
[27]Not 2nd John; for it is only in 1st John ii. 18 that the elder speaks of "many antichrists," identifying each separate Doketist with the apocalyptic figure. In 2nd John vii. it is the heresy itself as a phenomenon which constitutestheantichrist.
[27]Not 2nd John; for it is only in 1st John ii. 18 that the elder speaks of "many antichrists," identifying each separate Doketist with the apocalyptic figure. In 2nd John vii. it is the heresy itself as a phenomenon which constitutestheantichrist.
[28]In theActs of Johnthe Christ spirit which had been resident in Jesus comes to John after he has fled to a cave on the Mount of Olives from the posse that arrested the Lord. The sweet voice of the invisible Christ informs him there that the blinded multitude below had tortured a mere bodily shape which they took to be Christ, "while I stood by and laughed." In theGospel of PeterJesus hung upon the cross "as one who feels no pain" and was "taken up" before the end.
[28]In theActs of Johnthe Christ spirit which had been resident in Jesus comes to John after he has fled to a cave on the Mount of Olives from the posse that arrested the Lord. The sweet voice of the invisible Christ informs him there that the blinded multitude below had tortured a mere bodily shape which they took to be Christ, "while I stood by and laughed." In theGospel of PeterJesus hung upon the cross "as one who feels no pain" and was "taken up" before the end.
[29]See Footnote 28.
[29]See Footnote 28.
[30]Some few passages inconsistent with this are found in the body of the Gospel. Like that of the appendix (xxi. 22) they are later modifications of a doctrine too Hellenic for the majority.
[30]Some few passages inconsistent with this are found in the body of the Gospel. Like that of the appendix (xxi. 22) they are later modifications of a doctrine too Hellenic for the majority.
[31]The personal letters formed a separate group. Two letters to the same church (1st Cor., 2nd Cor.) were counted as one. Marcion (140) counted ten in all, and had a different order.
[31]The personal letters formed a separate group. Two letters to the same church (1st Cor., 2nd Cor.) were counted as one. Marcion (140) counted ten in all, and had a different order.
[32]A miscount for "fourth," unless we disregard xx. 11-18, or else (with Wellhausen) consider xx. 24-29 an insertion later than the Epilogue.
[32]A miscount for "fourth," unless we disregard xx. 11-18, or else (with Wellhausen) consider xx. 24-29 an insertion later than the Epilogue.
[33]The addition in ver. 10aand the plural "they" in ver. 11, are mere editorial adaptations of the story to Mark i. 16-20.
[33]The addition in ver. 10aand the plural "they" in ver. 11, are mere editorial adaptations of the story to Mark i. 16-20.
[34]We must conclude thatboththese data from Synoptic tradition, the denial (xiii. 36-38; xviii. 15-18, 25-27)andthe restoration (ch. xxi.) are supplements to the original form of the Gospel.
[34]We must conclude thatboththese data from Synoptic tradition, the denial (xiii. 36-38; xviii. 15-18, 25-27)andthe restoration (ch. xxi.) are supplements to the original form of the Gospel.
[35]TheMuratorianumbases its legendary account of the writing of the Fourth gospel by "John" with the endorsement of "his fellow-disciples and bishops" on John xxi. 24.
[35]TheMuratorianumbases its legendary account of the writing of the Fourth gospel by "John" with the endorsement of "his fellow-disciples and bishops" on John xxi. 24.
[36]The early death of James the son of Zebedee (Acts xii. 1) excludes him from consideration.
[36]The early death of James the son of Zebedee (Acts xii. 1) excludes him from consideration.
1. General Introductions to N.T. Literature.
Moffatt, Jas."Internat. Theol. Library" Series.Scribner's, 1911. Standard, comprehensive, progressive. Best compendium of the subject in English. A book for experts. 671 pp., 8vo.Jülicher, A.Engl. transl, by D. A. Ward, from 4th German ed. London, Smith, Elder & Co., 1903. The most serviceable of modern German Introductions, based on the standard work of the "liberal" school, by H. J. Holtzmann. 650 pp., large 8vo.Zahn, Theo.Engl. transl. from 3rd German ed., by M. W. Jacobus. Scribner's, 1909. Standard "conservative" work. Immense scholarship in the harness of apologetics. Total, 1750 pp., in 3 vols., large 8vo.Bacon, B. W."New Test. Handbook" Series.Macmillan 1900. Similar to Moffatt's in standpoint, but without the survey of the literature. For readers less technically advanced. 300 pp., small 8vo.Peake, A. S.N.Y., Scribner's, 1910. 250 pp., 12mo. An excellent primer of the subject, generally conservative.
Moffatt, Jas."Internat. Theol. Library" Series.Scribner's, 1911. Standard, comprehensive, progressive. Best compendium of the subject in English. A book for experts. 671 pp., 8vo.
Jülicher, A.Engl. transl, by D. A. Ward, from 4th German ed. London, Smith, Elder & Co., 1903. The most serviceable of modern German Introductions, based on the standard work of the "liberal" school, by H. J. Holtzmann. 650 pp., large 8vo.
Zahn, Theo.Engl. transl. from 3rd German ed., by M. W. Jacobus. Scribner's, 1909. Standard "conservative" work. Immense scholarship in the harness of apologetics. Total, 1750 pp., in 3 vols., large 8vo.
Bacon, B. W."New Test. Handbook" Series.Macmillan 1900. Similar to Moffatt's in standpoint, but without the survey of the literature. For readers less technically advanced. 300 pp., small 8vo.
Peake, A. S.N.Y., Scribner's, 1910. 250 pp., 12mo. An excellent primer of the subject, generally conservative.
2. Critical Treatments of Pauline Literature.
Shaw, R. D.The Pauline Epistles, Introductory and ExpositoryStudies, 2nd ed. T. & T. Clarke, 1904. 518 pp., large 8vo. Sober and cautious. For general readers.Ramsay, W. M.Pauline and other Studies in Early ChristianHistory.Hodder & Stoughton, 1906. 425 pp., large 8vo.The Citiesof St. Paul(1907, 468 pp.) is by the same author, an eminent geographer and archaeologist ardently enlisted against German criticism. Interesting but diffuse.Pfleiderer, O.Paulinism.Engl. transl. by E. Peters. 2nd ed. 1891. Williams & Norgate. 2 vols. 8vo. Total, 580 pp., 8vo. Still a standard exposition of Paul's system of thought. A book for experts.Baur, F. C.Paul the Apostle of Jesus Christ, his Life and Work,Epistles and Doctrine.Engl. transl. of Zeller's (2nd), German ed., by A. Menzies. Williams & Norgate, 1876. Two vols. 8vo (375 + 350 pp.). An epoch-making book, the starting-point of modern criticism.Schweitzer, A.This able, though one-sided, critic has issued already (1912) the conclusion to his study of modern Lives of Christ (see below,The Quest of the Historical Jesus) under the titleGeschichte der Paulinischen Forschung. It may be expected that this comprehensive survey and searching criticism of the literature of Pauline study will soon be made accessible to the English reader.Wrede, W.Paul.Engl. transl. by E. Lummis. P. Green, London, 1907. 190 pp., 12mo. A brief, brilliant, popular sketch, radical, suggestive. Needs the balance of more cautious criticism.Weiss, J.Paul and Jesus.Engl. transl. by H. J. Chaytor. London and New York, Harper & Bros., 1909. 130 pp., 12mo. An effective answer to Wrede's view of Paul as the real creator of Christianity, by a progressive and able critic.Lives of Paul by Cone, Clemen (German) and others are abundant in recent years. See theEncyclopaediasandDictionaries of theBible, s.v. "Paul."
Shaw, R. D.The Pauline Epistles, Introductory and ExpositoryStudies, 2nd ed. T. & T. Clarke, 1904. 518 pp., large 8vo. Sober and cautious. For general readers.
Ramsay, W. M.Pauline and other Studies in Early ChristianHistory.Hodder & Stoughton, 1906. 425 pp., large 8vo.The Citiesof St. Paul(1907, 468 pp.) is by the same author, an eminent geographer and archaeologist ardently enlisted against German criticism. Interesting but diffuse.
Pfleiderer, O.Paulinism.Engl. transl. by E. Peters. 2nd ed. 1891. Williams & Norgate. 2 vols. 8vo. Total, 580 pp., 8vo. Still a standard exposition of Paul's system of thought. A book for experts.
Baur, F. C.Paul the Apostle of Jesus Christ, his Life and Work,Epistles and Doctrine.Engl. transl. of Zeller's (2nd), German ed., by A. Menzies. Williams & Norgate, 1876. Two vols. 8vo (375 + 350 pp.). An epoch-making book, the starting-point of modern criticism.
Schweitzer, A.This able, though one-sided, critic has issued already (1912) the conclusion to his study of modern Lives of Christ (see below,The Quest of the Historical Jesus) under the titleGeschichte der Paulinischen Forschung. It may be expected that this comprehensive survey and searching criticism of the literature of Pauline study will soon be made accessible to the English reader.
Wrede, W.Paul.Engl. transl. by E. Lummis. P. Green, London, 1907. 190 pp., 12mo. A brief, brilliant, popular sketch, radical, suggestive. Needs the balance of more cautious criticism.
Weiss, J.Paul and Jesus.Engl. transl. by H. J. Chaytor. London and New York, Harper & Bros., 1909. 130 pp., 12mo. An effective answer to Wrede's view of Paul as the real creator of Christianity, by a progressive and able critic.
Lives of Paul by Cone, Clemen (German) and others are abundant in recent years. See theEncyclopaediasandDictionaries of theBible, s.v. "Paul."
3. Critical Treatments of the Synoptic Gospels and Acts.
Stanton, V. H.The Gospels as Historical Documents, Parts I and II. Cambridge University Press, 1903-1909. 297 + 400 pp., 8vo. A standard survey of Gospel criticism from a conservative standpoint, the work of a scholar for scholars.Cone, O.Gospel Criticism and Historical Christianity.Putnam's, N.Y., 1891. 375 pp., small 8vo. Liberal, semi-popular.Burkitt, F. C.The Earliest Sources for the Life of Jesus.Houghton & Mifflin, Boston and New York, 1910. 130 pp., 12mo. Simple and popular. Burkitt is a leading progressive scholar.
Stanton, V. H.The Gospels as Historical Documents, Parts I and II. Cambridge University Press, 1903-1909. 297 + 400 pp., 8vo. A standard survey of Gospel criticism from a conservative standpoint, the work of a scholar for scholars.
Cone, O.Gospel Criticism and Historical Christianity.Putnam's, N.Y., 1891. 375 pp., small 8vo. Liberal, semi-popular.
Burkitt, F. C.The Earliest Sources for the Life of Jesus.Houghton & Mifflin, Boston and New York, 1910. 130 pp., 12mo. Simple and popular. Burkitt is a leading progressive scholar.
4. The Johannine Writings.
Drummond, Jas.Character and Authorship of the Fourth Gospel.Scribner's, N.Y., 1904. 544 pp., 8vo. The ablest recent defence of the traditional authorship. Scholarly discussion of the literary history.Bacon, B. W.The Fourth Gospel in Research and Debate.Moffat, Yard & Co., N.Y., 1910. 556 pp., 8vo. A similar discussion of the evidences reaching the reverse conclusion.Scott, E. F.The Fourth Gospel, its Purpose and Theology.T. & T. Clarke, Edinburgh, 1906. 386 pp., 8vo. Admirable in temper, lucid in style, semi-popular.Schmiedel, P. W.The Johannine Writings.Engl. transl., by M. A. Canney. London, A. & C. Black, 1903. 295 pp., 12mo. Brief, popular, radical, by one of the ablest of N.T. critics.
Drummond, Jas.Character and Authorship of the Fourth Gospel.Scribner's, N.Y., 1904. 544 pp., 8vo. The ablest recent defence of the traditional authorship. Scholarly discussion of the literary history.
Bacon, B. W.The Fourth Gospel in Research and Debate.Moffat, Yard & Co., N.Y., 1910. 556 pp., 8vo. A similar discussion of the evidences reaching the reverse conclusion.
Scott, E. F.The Fourth Gospel, its Purpose and Theology.T. & T. Clarke, Edinburgh, 1906. 386 pp., 8vo. Admirable in temper, lucid in style, semi-popular.
Schmiedel, P. W.The Johannine Writings.Engl. transl., by M. A. Canney. London, A. & C. Black, 1903. 295 pp., 12mo. Brief, popular, radical, by one of the ablest of N.T. critics.
General.
Reuss, E.History of the N.T.Engl. transl. from 5th German ed., by E. L. Houghton. Boston, Houghton, Mifflin & Co., 1884. 649 pp. 2 vols. large 8vo. A standard treasury of scholarly information.Wernle, P.The Beginnings of Christianity.Engl. transl., by G. A. Bienemann. London, Williams & Norgate, 1904. 388 + 404 pp., 8vo. 2 vols. Able, scholarly, advanced.Pfleiderer, O.Christian Origins.Engl. transl., by D. Huebsch. New York, B. W. Huebsch, 1906. 295 pp., 12mo. Popular lectures showing something of the views of the modern school of critics known asreligionsgeschichtlich. Pfleiderer's critical opinions are fully expressed in hisPrimitive Christianity(Engl. transl., by W. Montgomery, in four vols., 8vo. Putnams, 1909).Muzzey, D. S.The Rise of the N.T.New York, Macmillan, 1900. 156 pp., 12mo. An excellent primer for beginners.Wrede, W.The Origin of the N.T.Engl. transl. by J. S. Hill. Harper & Bros., London & New York, 1909. 151 pp., 12mo. An admirable primer by a brilliant leader of advanced criticism.Von Soden.The History of Early Christian Literature. Writings ofthe N.T.Engl. transl., by J. R. Wilkinson. Williams & Norgate, 1906. 476 pp., 12mo. A book for beginners by a great N.T. scholar of liberal views. A closely connected field is covered by variousHistories of the Apostolic Age, of which the most recent and important are those of Weizsäcker (Engl. transl., 1895) and McGiffert (1897). Less technical and more orthodox are those of Vernon-Bartlett (1899) and J. H. Ropes (1906).CriticalLives of Christpresent the results of critical study of the Gospels. A survey of this field of research, keenly analytical and severely critical, is given by A. Schweitzer inThe Quest of theHistorical Jesus(Engl. transl. by W. Montgomery. A. & C. Black, 1910. 416 pp., 8vo). Schweitzer writes with great scholarship and power, but decided polemic interest as a "consistent eschatologist."
Reuss, E.History of the N.T.Engl. transl. from 5th German ed., by E. L. Houghton. Boston, Houghton, Mifflin & Co., 1884. 649 pp. 2 vols. large 8vo. A standard treasury of scholarly information.
Wernle, P.The Beginnings of Christianity.Engl. transl., by G. A. Bienemann. London, Williams & Norgate, 1904. 388 + 404 pp., 8vo. 2 vols. Able, scholarly, advanced.
Pfleiderer, O.Christian Origins.Engl. transl., by D. Huebsch. New York, B. W. Huebsch, 1906. 295 pp., 12mo. Popular lectures showing something of the views of the modern school of critics known asreligionsgeschichtlich. Pfleiderer's critical opinions are fully expressed in hisPrimitive Christianity(Engl. transl., by W. Montgomery, in four vols., 8vo. Putnams, 1909).
Muzzey, D. S.The Rise of the N.T.New York, Macmillan, 1900. 156 pp., 12mo. An excellent primer for beginners.
Wrede, W.The Origin of the N.T.Engl. transl. by J. S. Hill. Harper & Bros., London & New York, 1909. 151 pp., 12mo. An admirable primer by a brilliant leader of advanced criticism.
Von Soden.The History of Early Christian Literature. Writings ofthe N.T.Engl. transl., by J. R. Wilkinson. Williams & Norgate, 1906. 476 pp., 12mo. A book for beginners by a great N.T. scholar of liberal views. A closely connected field is covered by variousHistories of the Apostolic Age, of which the most recent and important are those of Weizsäcker (Engl. transl., 1895) and McGiffert (1897). Less technical and more orthodox are those of Vernon-Bartlett (1899) and J. H. Ropes (1906).CriticalLives of Christpresent the results of critical study of the Gospels. A survey of this field of research, keenly analytical and severely critical, is given by A. Schweitzer inThe Quest of theHistorical Jesus(Engl. transl. by W. Montgomery. A. & C. Black, 1910. 416 pp., 8vo). Schweitzer writes with great scholarship and power, but decided polemic interest as a "consistent eschatologist."
Abomination,161,218Acts,57 ff.,64 ff.,174 ff.Agabus,185,202Allegory (in John),224Angelology and demonology,95Antichrist,217 f.Anti-legalism (of Mark),166Antinomian heresy,149,214Antioch,71,175 ff.,183 f.Apocalypses,29,51,87,188,197Apostolic Christianity,42,126,129,246Apostolic Commission,238 f.Apostolic Council,60,63,67Apotheosis doctrine,49Appendix to John,107,147,211,236 ff.Asia, Churches of,197 ff.Athanasius,29 f.Babylon (= Rome),115,196Baptist (in John),225Bar Cocheba,204Baruch, Apocalypse of188Baur, F. C.,37 ff.Beloved disciple, the,227,243 ff.Cæsarea,85Calvin,37Canonization of the Law,12Cerinthus,219Chiliasts,187Christological Epistles,97Christ-party,45Clement of Rome,19 f.,79,115,119Clement of Alexandria,25Clementine Homilies and Recognitions,148Colossians,98Corinthian Epistles,76 ff.Decrees of Jerusalem,60Diary of Acts,183Dionysius of Alexandria,191Disputed books,30Doketism,21,110,126,153,163,184,186,214,217,219Elder (of 2nd and 3rd John),215Elements,76,99Ephesians,98Ephesus,76,97,111 f.,191,201,211Epiphanius,131Epistles (Major),43Epistles of the Captivity,42,85,100Eschatological discourse,161Esdras (Apocalypse of),188External evidence,38False brethren,41Feasts (in John),226Fornication,60,77Gaius (3rd John),215 f.Gaius of Rome,31,237Galatians,56,74Gentile liberty,61 ff.Gnosticism,40,108,207 f.Gospel according to the Hebrews,135,145Gospel of the Nazarenes,132,145 ff.,236Harnack,98Hebrews,107,116 ff.Hebrews, Apostolic authority in,18Hebrews, Canonical standing of,31Hegesippus, 105 f.,111Hellenistic religion,247Hermas,21,28,119 f.,237Ignatius,20 f.,23,111,124,126,208Incarnation Doctrine,49,154,229,231Infancy of Jesus (in Matthew and Luke),152Internal evidence,38Irenæus,81,133,219James,104 ff.,107,112 f.,130Jerusalem Conference,67,71Jerusalem succession,105 f.,119John, the Apostle, a martyr,104,194,243John, Gospel of,25,31,43,54,206 ff.John, Revelation of,30,43,63,107,131,187,189 ff.,235John, Epistles of,43,111,126,211 ff.John,Acts of,219 f.John, the Elder,26,131,133,236Josephus (used by Luke),174Judaismv.Hellenism,52 f.Judaizers,68Jude,19,80,107,130Justin Martyr,187,190,235 f.Kindred of the Lord,164 fLaodiceans,98Lawv.grace,8,14,66,74,81,123Logia,136,141Logos-doctrine,55,221,232Lordship (of Christ),96Luke,27,139,173 f.Luke, his omissions from Mark,178 f.Luke, his purpose in writing,180 f.Luther,37Magic,93 ff.Marcion,22 ff.,40Mark,129,134,159 ff.Mark, Duplication in,172Mark, Endings of,168 ff.,235 f.Matthew,131 ff.,187Melito of Sardis,19,190Michælis,35Missionary Journey, First,58 f.Missionary Journey, Second,72Moffatt, Jas.,151Montanus,28 f.Muratorian Fragment,30,234Nepos, the Chiliast,191Offering for the poor,69Palestine, Origin of Revelations,195 ff.Papias,26,105 f.,130 f.,186 f.,190,208Parables (in Matthew),149 f.Passover,101,173Pastoral Epistles,19,31,83,108,111,123Patmos,191,200 f.Paul, Original Apostle of Asia,205Paul, his religious experience,16Paul, martyrdom,105Paulinev.Petrine gospel,49Paulinism of Mark,162Persecution,13,122Peter (the Apostle),24,26,106,133,146Peter,Apocalypse of,29 f.Peter, Commission of,240 f.Peter, Epistles of,41,108 f.,112 ff.Peter,Gospel of,171,221,236Peter,Preaching of,139Pharisaic Judaism,121Philemon,88Philip, Daughters of,185 f.Philippians,89 ff.Phrygian heresy,28Pirke Aboth,141Polycarp,26,110,130,186,218Porphyry,106Post-Reformation dogma,33 f.Precepts (of Jesus),137Prologue (of John),231Prophecy,188 f.,209Q-material,141 ff.Reconciliation with God,103Redeemer-gods,50Redemption doctrines,86,93Reformation,37Repentance (the Great),156 f.Resurrection-doctrine,73,78,125,155,158,204,210Revelation (SeeJohn, Revelation of)Romans,75,80 ff.Rome,120,129Satan, Dominion of,157Scripture, Use in Paul,17Scripture, Use in John,25Second Coming,230Sermon on Mount,9Signs in Fourth gospel,223Simon, Richard,35Spirit, Doctrine of the,17,67,101,156,220Subscriptions,233Superstitious Judaism,93 f.Symeon, son of Clopas,105Synoptic writings,44,107Synoptic writings in John,228Syria and Cilicia,61,129Teaching of the Twelve,28,63,185Tertullian,19,29Thessalonian Epistles,73Timothy (SeePastoral Epistles),78Titus (SeePastoral Epistles)Transfiguration,165,167,228,230Tübingen School,43 ff.Unity of the Church,70,103,120Unity of the N.T.,248Way (= sect),8Weak (party of the),45Wisdom of God,99,209,229Wisdom of Solomon (Sap.),51Words of Jesus,19,129 f.,144 f.Zahn,115