Quellenberichte über die Lehre Jesu._ (The Record of the Teaching of
Jesus in the Gospel Sources.) 354 pp. Göttingen, 1886; vol. ii.,
1890; Eng. trans., 1892. Second German edition in one vol., 626 pp.,
1901. See also the same writer’s _Das Johannesevangelium_.
_Untersuchung seiner Entstehung und seines geschichtlichen Wertes_,
1900. (The Gospel of John: an Investigation of its Origin and
Historical Value.) Hans Heinrich Wendt was born in 1853 at Hamburg,
qualified as Privat‐Docent in 1877 at Göttingen, was subsequently
Extraordinary Professor at Kiel and Heidelberg, and now works at
Jena.
149 _Johannis Lightfooti, Doctoris Angli et Collegii S. Catharinae in
Cantabrigiensi Academia Praefecti, Horae Hebraicae et Talmudicae in
Quatuor Evangelistas ... nunc secundum in Germania junctim cum
Indicibus locorum Scripturae rerumque ac verborum necessariis editae
e Museo Io. Benedicti Carpzovii. Lipsiae. Anno MDCLXXXIV._
150 The pioneer works in the study of apocalyptic were Dillmann’s
_Henoch_, 1851; and Hilgenfeld’s _Jüdische Apokalyptik_, 1857.
151 _Jesus Nazarenus und die erste christliche Zeit, mit den beiden
ersten Erzählern_, von Gustav Volkmar, Zurich, 1882. To which must
be added: _Markus und die Synopse der Evangelien, nach dem
urkundlichen Text; und das Geschichtliche vom Leben Jesu_. (Mark and
Synoptic Material in the Gospels, according to the original text;
and the historical elements in the Life of Jesus.) Zurich, 1869; 2nd
edition, 1876, 738 pp. Volkmar was born in 1809, and was living at
Fulda as a Gymnasium (High School) teacher, when in 1852 he was
arrested by the Hessian Government on account of his political
views, and subsequently deprived of his post. In 1853 he went to
Zurich, where a new prospect opened to him as a Docent in theology.
He died in 1893.
152 Kienlen, “Die eschatologische Rede Jesu Matt. xxiv. cum Parall.”
(The Eschatological Discourse of Jesus in Matt. xxiv. with the
parallel passages), _Jahrbuch für die Theologie_, 1869, pp. 706‐709.
Analysis of other attempts directed to the same end in Weiffenbach,
_Der Wiederkunftsgedanke_, p. 31 ff.
153 Wilhelm Weiffenbach, Director of the Seminary for Theological
Students at Friedberg, was born in 1842 at Bornheim in Rhenish
Hesse.
154 The English reader will find a constructive analysis of what is
known as the “Little Apocalypse” in _Encyclopaedia Biblica_, art.
“Gospels,” col. 1857. It consists of the verses Matt. xxiv. 6‐8,
15‐22, 29‐31, 34, corresponding to Mark xiii. 7‐9_a_, 14‐20, 24‐27,
30. According to the theory first sketched by Colani these verses
formed an independent Apocalypse which was embedded in the Gospel by
the Evangelist.—F. C. B.
155 _Untersuchungen über die evangelische Geschichte_, 1864, pp.
121‐126.
156 “Über die Komposition der eschatologischen Rede Matt. xxiv. 4 ff.”
(The Composition of the Eschatological Discourse in Matt. xxiv. 4
ff.), _Jahrbuch f. d. Theol._ vol. xiii., 1868, pp. 134‐149.
157 By “Capernaitic” Weiffenbach apparently means literalistic; cf. John
vi. 52 f.
158 Wilhelm Baldensperger, at present Professor at Giessen, was born in
1856 at Mülhausen in Alsace.
159 A new edition appeared in 1891. There is no fundamental alteration,
but in consequence of the polemic against opponents who had arisen
in the meantime it is fuller. The first part of a third edition
appeared in 1903 under the title _Die messianisch‐apokalyptischen
Hoffnungen des Judentums_.
See also the interesting use made of Late‐Jewish and Rabbinic ideas
in Alfred Edersheim’s _The Life and Times of Jesus the Messiah_, 2nd
ed., London, 1884, 2 vols.
160 Emil Schürer, _Geschichte des jüdischen Volkes im Zeitalter Jesu
Christi_. (History of the Jewish People in the Time of Christ.) 2nd
ed., part second, 1886, pp. 417 ff. Here is to be found also a
bibliography of the older literature of the subject. 3rd ed., 1889,
vol. ii. pp. 498 ff.
Emil Schürer was born at Augsburg in 1844, and from 1873 onwards was
successively Professor at Leipzig, Giessen, and Kiel, and is now
(1909) at Göttingen.
The latest presentment of Jewish apocalyptic is _Die jüdische
Eschatologie von Daniel bis Akiba_, by Paul Volz, Pastor in
Leonberg. Tübingen, 1903. 412 pp. The material is very completely
given. Unfortunately the author has chosen the systematic method of
treating his subject, instead of tracing the history of its
development, the only right way. As a consequence Jesus and Paul
occupy far too little space in this survey of Jewish apocalyptic.
For a treatment of the origin of Jewish eschatology from the point
of view of the history of religion see Hugo Gressmann, now Professor
at Berlin, _Der Ursprung der israelitisch‐jüdischen Eschatologie_
(The Origin of the Israelitish and Jewish Eschatology), Göttingen,
1905. 377 pp.
161 Johannes Weiss, now Professor at Marburg, was born at Kiel in 1863.
162 It may be mentioned that this work had been preceded (in 1891) by
two Leiden prize dissertations, _Über die Lehre vom Reich Gottes im
Neuen Testament_ (Concerning the Kingdom of God in the New
Testament), one of them by Issel, the other, which lays especially
strong emphasis upon the eschatology, by Schmoller.
163 Wilhelm Bousset, now Professor in Göttingen, born 1865 at Lübeck
164 _Theol. Rundschau_ (1901), 4, pp. 89‐103.
165 W. Bousset, _Die jüdische Apokalyptik in ihrer
religionsgeschichtlichen Herkunft und ihrer Bedeutung für das Neue
Testament_. (The Origin of Apocalyptic as indicated by Comparative
Religion, and its significance for the understanding of the New
Testament.) Berlin, 1903. 67 pp. See also W. Bousset, _Die Religion
des Judentums im neutestamentlichen Zeitalter_, 512 pp., 1902. For
the assertion of Parsic influences see also Stave, _Der Einfluss des
Parsismus auf das Judentum_. Haarlem, 1898.
166 _Der Grundcharakter der Ethik Jesu im Verhältnis zu den
messianischen Hoffnungen seines Volkes und zu seinem eigenen
Messiasbewusstsein._ Freiburg, 1895, 119 pp. See also his inaugural
dissertation of 1896, _Le Principe de la morale de Jésus_. Paris,
1896.
A. K. Rogers, _The Life and Teachings of Jesus; a Critical Analysis,
etc._ (London and New York, 1894), regards Jesus’ teaching as purely
ethical, refusing to admit any eschatology at all.
167 Paris, 2 vols., 500 and 512 pp.
168 W. Weiffenbach, _Die Frage der Wiederkunst Jesu_. (The Question
concerning the Second Coming of Jesus.) Friedberg, 1901.
169 A. Titius, _Die neutestamentliche Lehre von der Seligkeit und ihre
Bedeutung für die Gegenwart_. I. Teil: _Jesu Lehre vom Reich
Gottes_. (The New Testament Doctrine of Blessedness and its
Significance for the Present. Pt. I., Jesus’ Doctrine of the Kingdom
of God.) Arthur Titius, now Professor at Kiel, was born in 1864 at
Sensburg.
170 _Die eschatologischen Aussagen Jesu in den synoptischen Evangelien_,
167 pp. Erich Haupt, now Professor in Halle, was born in 1841 at
Stralsund.
171 Cf. the preface to the 2nd ed. of Joh. Weiss’s _Die Predigt Jesu vom
Reiche Gottes_. Göttingen, 1900.
172 Tübingen‐Leipzig, 1901, 410 pp.; 2nd ed., 1904. Paul Wernle, now
Professor of Church History at Basle, was born in Zurich, 1872.
173 _Israelitische und jüdische Geschichte_, 1st ed., 1894, pp. 163‐168;
2nd ed., 1895, pp. 198‐204; 3rd ed., 1897; 4th ed., 1901, pp.
380‐394. See also his _Skizzen_ (Sketches), pp. 6, 187 ff.
See also J. Wellhausen, _Das Evangelium Marci_, 1903, 2nd ed., 1909;
_Das Evangelium Matthäi_, 1904; _Das Evangelium Lucae_, 1904.
Julius Wellhausen, now Professor at Göttingen, was born in 1844 at
Hameln.
174 Emil Schürer, _Das messianische Selbstbewusstsein Jesu Christi_.
(The Messianic Self‐consciousness of Jesus Christ.) 1903, 24 pp.
According to J. Meinhold, too, in _Jesus und das alte Testament_
(Jesus and the Old Testament), 1896, Jesus did not purpose to be the
Messiah of Israel.
175 _Die evangelische Geschichte und der Ursprung des Christentums auf
Grund einer Kritik der Berichte über das Leiden und die Auferstehung
Jesu._ (The Gospel History and the Origin of Christianity considered
in the light of a critical investigation of the Reports of the
Suffering and Resurrection of Jesus.) By Dr. W. Brandt, Leipzig,
1893, 588 pp.
Wilhelm Brandt was born in 1855 of German parents in Amsterdam and
became a pastor of the Dutch Reformed Church. In 1891 he resigned
this office and studied in Strassburg and Berlin. In 1893 he was
appointed to lecture in General History of Religion as a member of
the theological faculty of Amsterdam.
176 Ad. Jülicher, _Die Gleichnisreden Jesu_. Vol. i., 1888. The
substance of it had already been published in a different form.
Freiburg, 1886.
Adolf Jülicher, at present Professor in Marburg, was born in 1857 at
Falkenberg.
177 W. Bousset, _Jesu Predigt in ihrem Gegensatz zum Judentum_.
Göttingen, 1892.
178 Ad. Jülicher, _Die Gleichnisreden Jesu_, 2nd pt. (Exposition of the
Parables in the first three Gospels.) Freiburg, 1899, 641 pp.
Chr. A. Bugge, _Die Hauptparabeln Jesu_ (The most important Parables
of Jesus), German, from the Norwegian, Giessen, 1903, rightly
remarks on the obscure and inexplicable character of some of the
parables, but makes no attempt to deal with it from the historical
point of view.
179 Arnold Meyer, _Jesu Muttersprache_, 1896. P. W. Schmidt, too, in his
_Geschichte Jesu_ (Freiburg, 1899), defends the same interpretation,
and seeks to explain this obscure saying by the other about the
“strait gate.”
180 _Die Predigt Jesu vom Reiche Gottes_, 2nd ed., 1900, p. 192 ff.
181 _Stud. Krit._, 1836, pp. 90‐122.
182 See also _Die Vorstellungen vom Messias und vom Gottesreich bei den
Synoptikern_. (The Conceptions of the Messiah and the Kingdom of God
in the Synoptic Gospels.) By Ludwig Paul. Bonn, 1895. 130 pp. This
comprehensive study discusses all the problems which are referred to
below. Matt. xi. 12‐14 is discussed under the heading “The Hinderers
of the Kingdom of God.”
183 A. Hilgenfeld, _Zeitschr. f. wiss. Theol._, 1888, pp. 488‐498; 1892,
pp. 445‐464.
184 Orello Cone, “Jesus’ Self‐designation in the Synoptic Gospels,” _The
New World_, 1893, pp. 492‐518.
185 H. L. Oort, _Die uitdrukking ὁ υἱὸς τοῦ ἀνθρώπου in het Nieuwe
Testament_. (The Expression Son of Man in the New Testament.)
Leyden, 1893.
186 R. H. Charles, “The Son of Man,” _Expos. Times_, 1893.
187 _Die jüdische Apokalyptik in ihrer religionsgeschichtlichen Herkunft
und ihrer Bedeutung für das Neue Testament._ (Jewish Apocalyptic in
its religious‐historical origin and in its significance for the New
Testament.) 1903.
On the eschatology of Jesus see also Schwartzkoppf, _Die
Weissagungen Jesu Christi von seinen Tode, seiner Auferstehung und
Wiederkunft und ihre Erfüllung_. (The Predictions of Jesus Christ
concerning His Death, His Resurrection, and Second Coming, and their
Fulfilment.) 1895.
P. Wernle, _Die Reichgotteshofnung in den ältesten christlichen
Dokumenten und bei Jesus_. (The Hope of the Kingdom of God in the
most ancient Christian Documents and as held by Jesus.)
188 Arnold Meyer, now Professor of New Testament Theology and Pastoral
Theology at Zurich, and formerly at Bonn, was born at Wesel in 1861.
189 Giambern. de Rossi, _Dissertazione della lingua propria di Christo e
degli Ebrei nazionali della Palestina da’ Tempi de’ Maccabei in
disamina del sentimento di un recente scrittore Italiano_. Parma,
1772.
190 _Der Bericht des Matthäus von Jesu dem Messias._ (Matthew’s account
of Jesus the Messiah.) Altona, 1792. According to Meyer, p. 105 ff.,
this was a very striking performance.
191 The name Chaldee was due to the mistaken belief that the language in
which parts of Daniel and Ezra were written was really the
vernacular of Babylonia. That vernacular, now known to us from
cuneiform tablets and inscriptions, is a Semitic language, but quite
different from Aramaic.—F. C. B.
192 Emil Friedrich Kautzsch was born in 1841 at Plauen in Saxony, and
studied in Leipzig, where he became Privat‐Docent in 1869. In 1872
he was called as Professor to Basle, in 1880 to Tübingen, in 1888 to
Halle.
193 Gustaf Dalman, Professor at Leipzig, was born in 1865 at Niesky. In
addition to the works of his named above, see also _Der leidende und
der sterbende Messias_ (The Suffering and Dying Messiah), 1888; and
_Was sagt der Talmud über Jesum?_ (What does the Talmud say about
Jesus?), 1891.
194 2 Kings xviii. 26 ff.
195 _Studia Biblica_ I. _Essays in Biblical Archæology and Criticism and
Kindred Subjects by Members of the University of Oxford_. Clarendon
Press, 1885, pp. 39‐74. See Meyer, p. 29 ff.
196 Franz Delitzsch, _Die Bücher des Neuen Testaments aus dem
Griechischen ins Hebräische übersetzt_. 1877. (The Books of the N.T.
translated from Greek into Hebrew.) This work has been circulated by
thousands among Jews throughout the whole world.
Delitzsch was born in 1813 at Leipzig and became Privat‐Docent there
in 1842, went to Rostock as Professor in 1846, to Erlangen in 1850,
and returned in 1867 to Leipzig. By conviction he was a strict
Lutheran in theology. He was one of the leading experts in Late‐
Jewish and Talmudic literature. He died in 1890.
197 See Meyer, p. 47 ff.
198 See Meyer, p. 61 ff.
199 Hans Lietzmann, now Professor in Jena, was born in 1875 at
Düsseldorf. Until his call to Jena he worked as a Privat‐Docent at
Bonn. He has done some very meritorious work in the publication of
Early Christian writings.
200 See Meyer, p. 141 ff.
201 “De Oorsprong van de uitdrukking ’Zoon des Menschen’ als
evangelische Messiastitel,” _Theol. Tijdschr._, 1894. (The Origin of
the Expression “Son of Man” as a Title of the Messiah in the
Gospels.)
202 H. Lietzmann, “Zur Menschensohnfrage” (The Son‐of‐Man Problem),
_Theol. Arb. des Rhein. wissenschaftl. Predigervereins_, 1898.
203 N. Schmidt, “Was בן נשא a Messianic title?” _Journal of the Society
for Biblical Literature_, xv., 1896.
204 P. Schmiedel, “Der Name Menschensohn und das Messiasbewusstsein
Jesu” (The Designation Son of Man and the Messianic Consciousness of
Jesus), 1898, _Prot. Monatsh._ 2, pp. 252‐267.
205 H. Gunkel, _Z. w. Th._, 1899, 42, pp. 581‐611.
206 For the last phase of the discussion we may name:
Wellhausen, _Skizzen und Vorarbeiten_ (Sketches and Studies), 1899,
pp. 187‐215, where he throws further light on Dalman’s philological
objections; and goes on to deny Jesus’ use of the expression.
W. Baldensperger, “Die neueste Forschung über den Menschensohn,”
_Theol. Rundschau_, 1900, 3, pp. 201‐210, 243‐255.
P. Fiebig, _Der Menschensohn_. Tübingen, 1901.
P. W. Schmiedel, “Die neueste Auffassung des Namens Menschensohn,”
_Prot. Monatsh._ 5, pp. 333‐351, 1901. (The Latest View of the
Designation Son of Man.)
P. W. Schmidt, _Die Geschichte Jesu_, ii.
(_Erläuterungen_—Explanations). Tübingen, 1904, p. 157 ff.
207 Dalman’s reputation as an authority upon Jewish Aramaic is so
deservedly high, that it is necessary to point out that his solution
did not, as Dr. Schweitzer seems to say, entirely dispose of the
linguistic difficulties raised by Lietzmann as to the meaning and
use of _barnâsh_ and _barnâshâ_ in Aramaic. The English reader will
find the linguistic facts well put in sections 4 and 32 of N.
Schmidt’s article “Son of Man” in _Encyclopædia Biblica_ (cols.
4708, 4723), or he may consult Prof. Bevan’s review of Dalman’s
_Worte Jesu_ in the _Critical Review_ for 1899, p. 148 ff. The main
point is that ὁ ἄνθρωπος and ὁ υἱὸς τοῦ ἀνθρώπου are equally
legitimate translations of _barnâshâ_. Thus the contrast in the
Greek between ὁ ἄνθρωπος and ὁ υἱὸς τοῦ ἀνθρώπου in Mark ii. 27 and
28, or again in Mark viii. 36 and 38, disappears on retranslation
into the dialect spoken by Jesus. Whether this linguistic fact makes
the sayings in which ὁ υἱὸς τοῦ ἀνθρώπου occurs unhistorical is a
further question, upon which scholars can take, and have taken,
opposite opinions.—F. C. B.
208 See _Worte Jesu_, 1898, p. 191 ff. (= E. T. p. 234 ff.).
209 See the classical discussion in J. Weiss, _Die Predigt Jesus vom
Reiche Gottes_, 1892, 1st ed., p. 52 ff.
In the second edition, of 1900, p. 160 ff., he allows himself to be
led astray by the “chiefest apostles” of modern theology to indulge
in the subtleties of fine‐spun psychology, and explain Jesus’ way of
speaking of Himself in the third person as the Son of Man as due to
the “extreme modesty of Jesus,” a modesty which did not forsake Him
in the presence of His judges. This recent access of psychologising
exegesis has not conduced to clearness of presentation, and the
preference for the Lucan narrative does not so much contribute to
throw light on the facts as to discover in the thoughts of Jesus
subtleties of which the historical Jesus never dreamt. If the Lord
always used the term Son of Man when speaking of His Messiahship,
the reason was that this was the only way in which He could speak of
it at all, since the Messiahship was not yet realised, but was only
to be so at the appearing of the Son of Man. For a consistent,
purely historical, non‐psychological exposition of the Son‐of‐Man
passages see Albert Schweitzer, _Das Messianitäts‐ und
Leidensgeheimnis_. (The Secret of the Messiahship and the Passion.)
A sketch of the Life of Jesus. Tübingen, 1901.
210 See Dalman, p. 60 ff.
John Lightfoot, _Horae Hebraicae et Talmudicae in quatuor
Evangelistas_. Edited by J. B. Carpzov. Leipzig, 1684.
Christian Schöttgen, _Horae Hebraicae et Talmudicae in universum
Novum Testamentum_. Dresden‐Leipzig, 1733.
Joh. Gerh. Meuschen, _Novum Testamentum ex Talmude et antiquitatibus
Hebraeorum illustratum_. Leipzig, 1736.
J. Jakob. Wettstein, _Novum Testamentum Graecum_. Amsterdam, 1751
and 1752.
F. Nork, _Rabbinische Quellen und Parallelen zu neutestamentlichen
Schriftstellen_, Leipzig, 1839.
Franz Delitzsch, “Horae Hebraicae et Talmudicae,” in the _Luth.
Zeitsch._, 1876‐1878.
Carl Siegfried, _Analecta Rabbinica_, 1875; “Rabbin. Analekten,”
_Jahrb. f. prot. Theol._, 1876.
A. Wünsche, _Neue Beiträge zur Erläuterung der Evangelien aus Talmud
und Midrasch_. (Contributions to the Exposition of the Gospels from
Talmud and Midrash.) Göttingen, 1878.
211 Leipzig, 1880; 2nd ed., 1897.
212 Cf. for what follows, Jülicher, _Die Gleichnisreden Jesu_, i., 1888,
p. 164 ff.
213 Robert Sheringham of Caius College, Cambridge, a royalist divine,
published an edition of the Talmudic tractate _Yoma_. London,
1648.—F. C. B.
214 T. Tal, _Professor Oort und der Talmud_, 1880. See upon this Van
Manen, _Jahrb. f. prot. Theol._, 1884, p. 569. The best collection
of Talmudic parables is, according to Jülicher, that of Prof. Guis.
Levi, translated by L. Seligman as _Parabeln, Legenden und Gedanken
aus Talmud und Midrasch_. Leipzig, 2nd ed., 1877.
215 The question may be said to have been provisionally settled by Paul
Fiebig’s work, _Altjüdische Gleichnisse und die Gleichnisse Jesu_
(Ancient Jewish Parables and the Parables of Jesus), Tübingen, 1904,
in which he gives some fifty Late‐Jewish parables, and compares them
with those of Jesus, the final result being to show more clearly
than ever the uniqueness and absoluteness of His creations.
216 See the explanation by means of the Aramaic of a selection of the
sayings of Jesus in Meyer, pp. 72‐90. A Judaism more under Parsee
influence is assumed as explaining the origin of Christianity by E.
Böklen, _Die Verwandschaft der jüdisch‐christlichen mit der
parsischen Eschatologie_ (The Relation of Jewish‐Christian to
Persian Eschatology), 1902, 510 ff.
217 The same view is expressed by Wellhausen, _Israelitische und
jüdische Geschichte_, 3rd ed., p. 381, note 2; and by Albert
Schweitzer, _Das Messianitäts‐ und Leidensgeheimnis_, 1901.
218 See the Apocalypse of Baruch, and Fourth Ezra.
219 _La Vie inconnue de Jésus‐Christ_, par Nicolas Notowitsch. Paris,
1894.
220 See Jülicher, _Gleichnisreden Jesu_, i., 1888, p. 172 ff.
221 Max Müller, _India, What can it teach us?_ London, 1883, p. 279.
222 Rudolf Seydel, Professor in the University of Leipzig, _Das
Evangelium von Jesu in seinen Verhältnissen zu Buddha‐Sage und
Buddha‐Lehre mit fortlaufender Rücksicht auf andere
Religionskreise_. (The Gospel of Jesus in its relation to the Buddha
Legend and the Teaching of Buddha, with constant reference to other
religious groups.) Leipzig, 1882, p. 337.
Other works by the same author are _Buddha und Christus_. Deutsche
Bücherei No. 33, Breslau, Schottländer, 1884.
_Die Buddha‐Legende und das Leben Jesu nach den Evangelien._ 2nd ed.
Weimar, 1897. (Edited by the son of the late author.) 129 pp.
See also on this question Van den Bergh van Eysinga, _Indische
Einflüsse auf evangelische Erzählungen_. Göttingen, 1904. 104 pp.
According to J. M. Robertson, _Christianity and Mythology_ (London,
1900), the Christ‐Myth is merely a form of the Krishna‐Myth. The
whole Gospel tradition is to be symbolically interpreted.
223 _Das Christentum des Neuen Testaments_, 1905.
224 Heinrich Julius Holtzmann, _Handkommentar_. _Die Synoptiker._ 1st
ed., 1889; 3rd ed., 1901. _Lehrbuch der neutestamentlichen
Theologie_, 1896, vol. i.
225 In the Catholic Church the study of the Life of Jesus has remained
down to the present day entirely free from scepticism. The reason of
that is, that in principle it has remained at a pre‐Straussian
standpoint, and does not venture upon an unreserved application of
historical considerations either to the miracle question or to the
Johannine question, and naturally therefore resigns the attempt to
take account of and explain the great historical problems.
We may name the following Lives of Jesus produced by German Catholic
writers:—
Joh. Nep. Sepp, _Das Leben Jesu Christi_. Regensburg, 1843‐1846. 7
vols., 2nd ed., 1853‐1862.
Peter Schegg, _Sechs Bücher des Lebens Jesu_. (The Life of Jesus in
Six Books.) Freiburg, 1874‐1875. c. 1200 pp.
Joseph Grimm, _Das Leben Jesu_. Würzburg, 2nd ed., 1890‐1903. 6
vols.
Richard von Kralik, _Jesu Leben und Werk_. Kempten‐Nürnberg, 1904.
481 pp.
W. Capitaine, _Jesus von Nazareth_. Regensburg, 1905. 192 pp.
How narrow are the limits within which the Catholic study of the
life of Jesus moves even when it aims at scientific treatment, is
illustrated by Hermann Schell’s _Christus_ (Mainz, 1903. 152 pp.).
After reading the forty‐two questions with which he introduces his
narrative one might suppose that the author was well aware of the
bearing of all the historical problems of the life of Jesus, and
intended to supply an answer to them. Instead of doing so, however,
he adopts as the work proceeds more and more the rôle of an
apologist, not facing definitely either the miracle question or the
Johannine question, but gliding over the difficulties by the aid of
ingenious headings, so that in the end his book almost takes the
form of an explanatory text to the eighty‐nine illustrations which
adorn the book and make it difficult to read.
In France, Renan’s work gave the incentive to an extensive Catholic
“Life‐of‐Jesus” literature. We may name the following:—
Louis Veuillot, _La Vie de notre Seigneur Jésus‐Christ_. Paris,
1864. 509 pp. German by Waldeyer. Köln‐Neuss, 1864. 573 pp.
H. Wallon, _Vie de notre Seigneur Jésus‐Christ_. Paris, 1865. 355
pp.
A work which met with a particularly favourable reception was that
of Père Didon, the Dominican, _Jésus‐Christ_, Paris, 1891, 2 vols.,
vol. i. 483 pp., vol. ii. 469 pp. The German translation is dated
1895.
In the same year there appeared a new edition of the “Bitter
Sufferings of Our Lord Jesus Christ” (see above, p. 109 f.) by
Katharina Emmerich; the cheap popular edition of the translation of
Renan’s “Life of Jesus”; and the eighth edition of Strauss’s “Life
of Jesus for the German People.”