Die Halben und die Ganzen - 1865 (German Edition)

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Page:Quest of the Historical Jesus ().djvu/ - Wikisource, the free online library

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The famous scholar Bruno Bauer led the attack of the Hegelians on Strauss, and Bauer continued to attack Strauss in academic journals for years. When young Friedrich Wilhelm Nietzsche began criticizing Strauss, Bauer gave Nietzsche every support that he could afford. While not denying that Jesus existed, Strauss did argue that the miracles in the New Testament were mythical additions with little basis in actual fact. What made Das Leben Jesu so controversial was Strauss's characterization of the miraculous elements in the gospels as mythical.

After analyzing the Bible in terms of self-coherence and paying attention to numerous contradictions, he concluded that the miracle stories were not actual events. According to Strauss, the early church developed these stories in order to present Jesus as the Messiah of the Jewish prophecies.

This perspective was in opposition to the prevailing views of Strauss' time: rationalism , which explained the miracles as misinterpretations of non-supernatural events, and the supernaturalist view that the biblical accounts were entirely accurate. Strauss's third way, in which the miracles are explained as myths developed by early Christians to support their evolving conception of Jesus, heralded a new epoch in the textual and historical treatment of the rise of Christianity.

The main principle of this new work was that the history of Christian doctrines has basically been the history of their disintegration. With the publication of his Christliche Glaubenslehre , Strauss took leave of theology for over twenty years.

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Five years afterwards, after two children had been born, they divorced. The ancient Roman Emperor who tried to reverse the advance of Christianity was presented as "an unworldly dreamer, a man who turned nostalgia for the ancients into a way of life and whose eyes were closed to the pressing needs of the present" [9] — a thinly veiled reference to the contemporary Prussian King's well-known romantic dreams of restoring the supposed glories of feudal Medieval society.

In he was nominated a member of the Frankfurt Parliament , but was defeated by Christoph Hoffmann — He forgot his political disappointments in the production of a series of biographical works, which secured him a permanent place in German literature Schubarts Leben , 2 vols. Strauss returned to theology in , when he published a biography of H. It failed to produce an effect comparable to that of the first Life , but it garnered numerous critical responses, which Strauss answered in his pamphlet Die Halben und die Ganzen , directed specially against Daniel Schenkel — and Ernst Wilhelm Hengstenberg — From to Strauss lived in Darmstadt , and in he published his lectures on Voltaire.

Blind, , produced almost as great a sensation as his Life of Jesus , and not least amongst Strauss's own friends, who wondered at his one-sided view of Christianity and his professed abandonment of spiritual philosophy for the materialism of modern science. Nietzsche harshly critiqued this work in his first of Untimely Mediations. Soon thereafter, Strauss fell ill, and he died in Ludwigsburg on February 8, Smith characterized Strauss's mind as almost exclusively analytical and critical, without depth of religious feeling or philosophical penetration, or historical sympathy; his work being accordingly rarely constructive.

Smith found Strauss to strikingly illustrate Goethe 's principle that loving sympathy is essential for productive criticism. Smith goes on to note that Strauss's Life of Jesus was directed against not only the traditional orthodox view of the Gospel narratives, but likewise the rationalistic treatment of them, whether after the manner of Reimarus or that of Heinrich Paulus.

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His theory,—that the Christ of the Gospels, excepting the most meagre outline of personal history, was the unintentional creation of the early Christian Messianic expectation,—Strauss applied with merciless rigour to the Gospel narratives. Smith felt Strauss's operations were based upon fatal defects, positive and negative, and that Strauss held a narrow theory as to the miraculous, a still narrower as to the relation of the divine to the human, and he had no true idea of the nature of historical tradition.

Smith notes that F. Baur once complained that Strauss's critique of the history in the gospels was not based on a thorough examination of the manuscript traditions of the documents themselves. Smith claims that with a broader and deeper philosophy of religion, juster canons of historical criticism, with a more exact knowledge of the date and origin of the Gospels, Strauss's rigorous application of the mythical theory with its destructive results would have been impossible.

Albert Schweitzer wrote in The Quest of the Historical Jesus ; that Strauss's arguments "filled in the death-certificates of a whole series of explanations which, at first sight, have all the air of being alive, but are not really so. According to Peter C. Hodgson and James C. Livingston, David Strauss was the first one to raise the question about Jesus's historical character and open the way to separate Jesus from the Christian faith.

In Strauss's "Life of Jesus", he disagreed with the previous ideas that historical Jesus can be easily reconstructed in conjunction with New Testament Manuscripts. Strauss pointed out that Christian tradition is fundamentally mythical, and that while he did not claim that there are no historical facts in the sources, there is too little evidence to reconstruct the historical image of Jesus to serve the Christian faith.

Raising critical questions about Jesus's historical image made Strauss an important figure in the field of theology. Marcus Borg has suggested that "the details of Strauss's argument, his use of Hegelian philosophy, and even his definition of myth, have not had a lasting impact. Yet his basic claims—that many of the gospel narratives are mythical in character, and that 'myth' is not simply to be equated with 'falsehood'—have become part of mainstream scholarship.

Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)
Die Halben und die Ganzen - 1865 (German Edition) Die Halben und die Ganzen - 1865 (German Edition)

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