In 1835, David Strauss published “The Life of Jesus Critically Examined,” which debunked the miraculous elements of the New Testament and inaugurated the modern recovery of the “real Jesus.” Strauss was trained in philology and textual criticism, but he was not primarily bothered by contradictions among the different sources of the New Testament, or by the gap between those literary records and the historically verifiable events of Jesus’ life. Rather, as he wrote in the introduction to “The Life of Jesus,” what worried him was “a discrepancy between the representations of those ancient records… and the notions of more advanced periods of mental development.”
In other words, in 1835, Jesus seemed passé. It was not that his miracles were weakly attested; it was that multiplying loaves and resurrecting corpses embarrassed modern reason. If Strauss could show that the miracles were the myths of primitive ancients, he could rescue the eternal idea behind the fiction. The search for a historical Jesus was not, paradoxically, an attempt to place Jesus in first-century Roman Judea — a stew of mystery cults, imperial decadence and revolutionary violence — but to save him from that history.
Read Full Article »