The Life of Jesus | Page 3

Christian world from the year 50 to the year 75, than from the year 100
to the year 150.
The plan followed in this history has prevented the introduction into the
text of long critical dissertations upon controverted points. A
continuous system of notes enables the reader to verify from the
authorities all the statements of the text. These notes are strictly limited
to quotations from the primary sources; that is to say, the original
passages upon which each assertion or conjecture rests. I know that for
persons little accustomed to studies of this kind many other
explanations would have been necessary. But it is not my practice to do
over again what has been already done well. To cite only books written
in French, those who will consult the following excellent writings[1]
will there find explained a number of points upon which I have been
obliged to be very brief:
_Études Critiques sur l'Évangile de saint Matthieu_, par M. Albert
Réville, pasteur de l'église Wallonne de Rotterdam.[2]
_Histoire de la Théologie Chrétienne au Siècle Apostolique_, par M.
Reuss, professeur à la Faculté de Théologie et au Séminaire Protestant
de Strasbourg.[3]
_Des Doctrines Religieuses des Juifs pendant les Deux Siècles
Antérieurs à l'Ère Chrétienne_, par M. Michel Nicolas, professeur à la
Faculté de Théologie Protestante de Montauban.[4]
_Vie de Jésus_, par le Dr. Strauss; traduite par M. Littré, Membre de
l'Institut.[5]
_Revue de Théologie et de Philosophie Chrétienne_, publiée sous la
direction de M. Colani, de 1850 à 1857.--_Nouvelle Revue de
Théologie_, faisant suite à la précédente depuis 1858.[6]

[Footnote 1: While this work was in the press, a book has appeared
which I do not hesitate to add to this list, although I have not read it
with the attention it deserves--_Les Évangiles_, par M. Gustave
d'Eichthal. Première Partie: _Examen Critique et Comparatif des Trois
Premiers Évangiles_. Paris, Hachette, 1863.]
[Footnote 2: Leyde, Noothoven van Goor, 1862. Paris, Cherbuliez. A
work crowned by the Society of The Hague for the defence of the
Christian religion.]
[Footnote 3: Strasbourg, Treuttel and Wurtz. 2nd edition. 1860. Paris,
Cherbuliez.]
[Footnote 4: Paris, Michel Lévy frères, 1860.]
[Footnote 5: Paris, Ladrange. 2nd edition, 1856.]
[Footnote 6: Strasbourg, Treuttel and Wurtz. Paris, Cherbuliez.]
The criticism of the details of the Gospel texts especially, has been
done by Strauss in a manner which leaves little to be desired. Although
Strauss may be mistaken in his theory of the compilation of the
Gospels;[1] and although his book has, in my opinion, the fault of
taking up the theological ground too much, and the historical ground
too little,[2] it will be necessary, in order to understand the motives
which have guided me amidst a crowd of minutiæ, to study the always
judicious, though sometimes rather subtle argument, of the book, so
well translated by my learned friend, M. Littré.
[Footnote 1: The great results obtained on this point have only been
acquired since the first edition of Strauss's work. The learned critic has,
besides, done justice to them with much candor in his after editions.]
[Footnote 2: It is scarcely necessary to repeat that not a word in
Strauss's work justifies the strange and absurd calumny by which it has
been attempted to bring into disrepute with superficial persons, a work
so agreeable, accurate, thoughtful, and conscientious, though spoiled in
its general parts by an exclusive system. Not only has Strauss never

denied the existence of Jesus, but each page of his book implies this
existence. The truth is, Strauss supposes the individual character of
Jesus less distinct for us than it perhaps is in reality.]
I do not believe I have neglected any source of information as to
ancient evidences. Without speaking of a crowd of other scattered data,
there remain, respecting Jesus, and the time in which he lived, five
great collections of writings--1st, The Gospels, and the writings of the
New Testament in general; 2d, The compositions called the
"Apocrypha of the Old Testament;" 3d, The works of Philo; 4th, Those
of Josephus; 5th, The Talmud. The writings of Philo have the priceless
advantage of showing us the thoughts which, in the time of Jesus,
fermented in minds occupied with great religious questions. Philo lived,
it is true, in quite a different province of Judaism to Jesus, but, like him,
he was very free from the littlenesses which reigned at Jerusalem; Philo
is truly the elder brother of Jesus. He was sixty-two years old when the
Prophet of Nazareth was at the height of his activity, and he survived
him at least ten years. What a pity that the chances of life did not
conduct him into Galilee! What would he not have taught us!
Josephus, writing specially for pagans, is not so candid. His short
notices of Jesus, of John the Baptist, of Judas the