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The Life Of Jesus: Critically Examined; The Life Of Jesus: Critically Examined; George Eliot; Volume 1 Of The Life Of Jesus; George Eliot; Issue 97 Of Library Of English Literature
5
David Friedrich Strauss
George Eliot
Chapman, Brothers, 1860
Religion; Biblical Studies; Jesus, the Gospels & Acts; Religion / Biblical Studies / Jesus, the Gospels & Acts; Religion / Christian Theology / Christology
- Sales Rank: #3961591 in Books
- Published on: 2012-02-29
- Original language: English
- Number of items: 1
- Dimensions: 9.69" h x .94" w x 7.44" l, 1.82 pounds
- Binding: Paperback
- 466 pages
About the Author
George Eliot was the pseudonym for Mary Anne Evans, one of the leading writers of the Victorian era, who published seven major novels and several translations during her career. She started her career as a sub-editor for the left-wing journal The Westminster Review, contributing politically charged essays and reviews before turning her attention to novels. Among Eliot s best-known works are Adam Bede, The Mill on the Floss, Silas Marner, Middlemarch and Daniel Deronda, in which she explores aspects of human psychology, focusing on the rural outsider and the politics of small-town life. Eliot died in 1880.
Most helpful customer reviews
9 of 9 people found the following review helpful.
The Life of Jesus Critically Examined - A Book Review
By J. G. Johnston
Book Abstract: Strauss' main thesis denies the historicity of all supernatural elements in the gospels assigning their creation to mythological speculation between the death of Jesus and the writing of the gospels by second-generation believers from a mythological template.
Until the Enlightenment, the gospel narratives of the life of Jesus were considered by the majority of Bible scholars to be accurate records of his supernatural person and work. However, in the eighteenth and nineteenth centuries historical-critical scholarship concluded that the Jesus of the gospels was not the Jesus of actual history. The gospel viewpoint became suspect due to the understanding that non-eyewitnesses turned the mundane Jesus of space-time history who preached a political kingdom initiated by the faithful into the supra-mundane Christ of faith who preached an apocalyptic kingdom initiated by a catclysmic act of God.
The skepticism of this movement produced reactions within the liberal and conservative branches of Christianity known as the First Quest of the historical Jesus. The liberals reacted by trying to rationally explain the miraculous aspects of the gospels by way of outright fraud, or pre-scientific explanations of natural occurences; whereas, the conservatives reaffirmed the plausibility of the supernatural face-value reading of the gospels.
The Life of Jesus Critically Examined by the alienated Tubingen University professor David Friedrich Strauss (1808-1874) is a classic must-read monument to critical skepticism. His main thesis denies the historicity of all supernatural elements in the gospels assigning their creation to mythological speculation between the death of Jesus and the writing of the gospels by second-generation believers.
Strauss uses a dialectical method pitting the opposites of mutually destructive rationalism and supernaturalism against each other. By way of minute observation of the texts, the implausibility of each approach is ably demonstrated by Strauss' razor-sharp analysis. He goes on to salvage what remains by applying a positive mythological template. This synthesis moves the narratives from crass history into the realm of idealism by focusing on the timeless truths conveyed in the stories of the life of Jesus.
Strauss presented negative and positive criteria by which the gospel narratives could be determined to b e unhistorical and mythical. Negatively, an event could not have taken place historically if the normal cause-and-effect chain of events is violated by supernatural intervention, and if the account has internal inconsistencies and/or contradicted by parallel accounts. Positively, an event is legendary or fictional if it appears on poetic or lofty form, and if the account reflects preconceived notions of how and what should have happened based upon a new interpretive understanding of the Old Testament applied to the person and work of Jesus. When Jesus was understood to be the prophesied messiah, Strauss believed the originators of oral tradition and subsequent redactors of the New Testament would present legends of various kinds surpassing the miracles of former leaders and events, along with similar reworked vignettes from pagan and religious mythology just to raise the new religion to a par-of-equality with the dominant religious personages and expressions of the day from Greece, Persia, and Egypt.
An example of Strauss' dialectic can be found in the transfiguration of Jesus found in the gospels of Matthew, Mark, and Luke, but excluded from John. In this eight verse account, Jesus takes Peter, James, and John to the top of a mountain wherein Jesus ". . .was transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him. . . .Behold a bright cloud overshadowed them; and suddenly a voice came out of the cloud saying, 'This is My beloved Son, in whom I am well pleased. Hear Him!'" (Matthew 17:2-3, 5 NKJV).
Naturalistic explanations maintain the disciples were sleeping, and that Jesus implanted the vision in their minds through hypnotic suggestion. The splendor, voice from heaven, and the two prophets are attributed to the waking confusion brought about by the intense glare of a sunrise at a proper angle, lightning, thunder, and two unknown associates of Jesus. The disciples confuse the voice from heaven and the disappearance of the two associates departing in a low-lying fog speaking words of approval as if they were the voice of God.
The above thesis is contrasted with the anti-thesis of a face-value reading of the text by way of the supernatural template. Strauss understood this account as an attempt to represent a real, external, and miraculous event. to interpre it otherwise would be a gross imposition of modern external templates to the text. He correctly observes that Jesus' illumination radiated from within by way of a metamorphosis, not from a reflected external source. He observes the text never mentions the disciples were asleep. And if they were asleep, Strauss discusses the implausibility of implanting the same vision in the minds of three separate individuals. He also wonders why Peter would have wanted to construct physical tents for spirit or visionary beings, and why Jesus would not have corrected him of such a delusion. Lastly, he asks why 2 Peter 1:16 mentions that he and the other disciples were "eyewitnesses" of the transfiguration, not so much as this is actual testimony from the real Peter (Peter's authorship of 2 Peter was doubtful to Strauss), but because this is nonetheless an early interpretation of the gospel passage as representing an actual physical event observed through the sense of the eyes, not the mind.
Then Strauss sets his sights on the implausibility of the supernatural explanation as having its origins in mythological embellishment. First, the gospel of John, which is concernined with showing the divinity of Jesus as the Christ, leaves out such a momentous external miracle as part of his divine sanction. To Strauss, the author of John's gospel is extremely negligent in light of Matthew, Mark, and Luke's accounts.
In a second devastating attack on doctrinal inconsistencies and contradictions, Strauss observes in the parable of the rich man and Lazarus (Luke 16:19-31) that Jesus repudiates the testimonial value of a prophet rising from the dead to convert the five brothers of the rich man from their fate in hell. Whereas, in the transfiguration account, Moses is raised from the dead and Elijah appears to bolster the divine sanctioning of Jesus' preaching, instruct him concerning his impending death, and produce increasing faith in the three most dedicated disciples. Yet, the accounts relay that Jesus asked them to keep this povotal miracle a secret. Strauss asks, why would such a transcendent miracle be kept a secret until after the resurrection, especially when there was a multitude at the bottom of the mountain looking for the promised one? The account does not ring true to him, and leaves much to speculation as to why the event was produced at a later date.
Lastly, he observes that Matthew and Mark say the event took place after six days, while Luke writes the event took place after eight days (Matthew 17:1 w. mark 9:1 contrad. Luke 9:28).
Strauss proceeds to synthesize his argument by explaining the origin of the text on the basis of early church polemics. He observes that there are multiple instances of divine and human illumination in the Old Testament by way of supposed historical events, along with theological and poetic descriptions. Especially pertinent are the manifestations of light surrounding the person and activities of Moses, along with the taking of Elijah up to heaven in a chariot of fire. He remembers that if Moses and Elijah had such external signs, and the Jews sought signs for divine confirmation, then Jesus should have similar signs to confirm his messianic claims. The early believers, therefore, constructed mythological events similar to those of the Old Testament to give Jesus theological and scriptural credibility. The result is that a myth was built upon a myth, thus compounding the error.
On an idealistic note, the myths of the Old and New Testaments relay a common thread throughout history of the perceived religious necessity for mankind to transcend his earthly existence and transformed into divinity. Those who seek to transcend like to follow those who have supposedly gone before. The only way to know if others have gone before is to have some kind of testimony that such an event has taken place. The transfiguration of the Jesus of history into the Christ of faith conveys the double message of these myths. The church, then, becomes the repository of these messages. Strauss, however, believes the church has literalized these accounts and lowered them back to a mundane level that cheapens the real import of the message.
The Life of Jesus Critically Examined can be used by students to learn rationalistic explanations of the miracles of Jesus, as well as by believers to maintain what the authors said is what they really meant. Either way, the reading can be profitable for both sides of the debate. Howevewr, Strauss eventually comes down hard on both schools by supporting the text, but divorcing it from actual history. He believes he has rescued the eternal truths of Christianity from the naturalism of rationalism, and that he has divorced Christianity from supernatural history, thus allowing true religious idealism to be brought to the forefront of the debate.
2 of 2 people found the following review helpful.
A Most Interesting Read (if you have the time)
By A. Braswell
I ordered this book because George Eliot translated it and I have been a fan of hers for a long time. The book is shocking in that it is a very long, very involved work - over 700 pages in small print. The author is very detailed in his research and leaves no stone unturned in his desire to ferret out the truth of his subject. As the title suggests, this is a critical work and would not suit traditional thinkers who would be wise never to open it. For those who want to read about someone who tried to find truth in the pages of the gospels - truth as a scientist might seek, this book offers much to ponder. I have not finished it, of course, as it will take many months to read the entire work. I am not daunted by that since I am retired and have plenty of time. I recommend this to any scholar to read though much has been discovered since his writing. It will be a good addition to an abundance of books on the same subject written now. When I did get to the last pages of this book, I found that the summation of it was missing - a great disappointment. Still I would recommend it to those interested in it, just don't expect a conclusion.
0 of 0 people found the following review helpful.
ahead of his time.
By AMA
It is amazing that so much was known of the historical Jesus back then and people are still embracing fables today.
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