Der Pietismus: Meisterwerke des Himmlischen Jerusalem, 10 (German Edition)

Eintrag mit Kugelschreiber; Titel schmutzig mit Ausschnitt u. Zu Anita Borgert siehe: Das Ewig Weibliche zieht uns hinan! Wiesbaden, Hofbuchhandlung Heinrich Staadt, Das "Kosmos-Prinzip" Seine Erkenntnis im absoluten u. Seherblicke in Deutschlands Zukunft. Der Licht-Mensch im persischen Sufismus. Bis nach Indien wirken diese Lehren weiter. New York, Georg Olms Verlag, Georg Friedrich Creuzer deutscher Philologe u. Mythologe, befreundet mit Goethe u. Nach Wikipedia - Min. Das Mysterium einer Kultfigur. Orte der Initiation u. Achamoth ; Minne u.

Stuttgart, Verlag von J. XXII, [1], S. Georg Friedrich Daumer , Schriftsteller u. Religionsphilosoph, war zeitweise der Erzieher des Kaspar Hauser, welcher ermordet wurde. Beiliegend ein Zeitungsartikel aus der "Zeit" Freiherr von Schrenck-Notzing, Prof. Stuttgart, Verlag von Ferdinand Enke, Der Privatlehrer, Hypnotiseuer u. Ein Gutachter aber, Prof. Hypnose in Psychotherapie, Psychosomatik und Medizin. Besitzerstempelauf dem Titel, sonst ein gutes Expl. Getreu nach der Ausgabe von erneuert. Heraussgegeben im Auftrag des Irminsbundes und der Irminsjugend. An sie geht unserer Ruf. Jena, Eugen Diederichs, Das Wesen der Astralmythologie v.

Religion; Persische, israelitische u. Geschichte der Arier in der alten Zeit. Die Arja am Indus u. Gedenkschrift zu seinem Stuttgart, Verlag Rudolf Zimmer, []. Eckartshausen, Hofrath [Carl von]: Geschrieben vom Hofrath Eckartshausen. Aleibiades; Karl von Lindenberg; Herman.

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Eine Geschichte aus den Zeiten der Ritterschaft; Harwort u. Leonore, eine Scene aus dem Leben edler Seelen; Johanna u. Wurde Hofrat, Mitglied der Bayerischen Akademie u. In dieser Zeit hatte er sich dem Orden der Illuminaten angeschlossen, deren wissenschaftliche u. Mittenwald Bayern , Arthur Nemayer, Nach dem Tode des O. Fleckspuren, sonst ein gutes Expl. Bad Schwartau, Uranus-Verlag, Das hier beschriebene u. Wegener, Das atlantidische Weltbild, S. Das untergegangene Lemuria; Die Lage von Atlantis. El Eros - Randall-Stevens, H. Atlantis to the Latter Days.

Jersey, The Knights Templars of Aquarius, This book is already a fourth volume of a series "Osirian Scripts".

Bruno Bauer's "Christus und die Caesaren" ()

The first one was "The Book of Truth" which was published in The Book of Truth. Or The Voice of Osiris. London, The Knights Templars of Aquarius, During the period the author received the text he also received drawing which are reproduced in thei volume. Whilst writing the book the author was bidden to number the drwaings of ritual furniture, Temple ornaments, and other symbolical reproductions in the order in which they were received.

He was told that the drawings portrayed signs and symbols used by the Cosmis Masons of Ancient Times, and would constitute Part II of the book. All this prved to be correct. El Eros-El Erua H. Fruits of the Tree of Knowledge. Insirationally received by El Eros-El Erua. The authors have received instruction from the Cosmic Master Masons accordingly to point the way to a clearer understanding of how these Spiritual Truths and material Science may draw nearer to each other, eventually being blended together as was always intended. Schamanismus und archaische Ekstasetechnik.

Stuttgart, Rascher Verlag, O-Leinen mit O-Umschlag von K. Er wird in eine allgemein religionsgeschichtliche Perspektive gestellt und in seinen verschiedenen historischen und kulturelellen Aspekten dargelegt. Kosmologie; Schamanische Lehren u. Techniken bei den Indogermanen; Schamanische Symbolismen u.

Techniken in Tibet u. China; Analoge Mythen, Symbole u. Regensburg, Engelapotheke Regensburg J. Gastin, sondern von Theodor Krauss unterzeichnet. Stoff, die der Blutumlauf durch den Organismus verbreitet. Durch seine Verdienste wurde er u. Ritter des Ordens der Befreier. Als "Papus" verfasste er u. Das Germanentum und sein Verfall. Stuttgart, Friedrich Funcke Verlag, Mit einer schematischen Abbildung.

Eckabrissen; 7 Seiten etwas fleckig; Buchblock ansonsten fest u. Druckfehler-Berichtigung , S. Bibliotheca Magica et Pneumatica S. Analogien von Erscheinungen, welche mit den magnetischen Aehnlichkeit haben Erscheinungen guter u. Besitzerstempel; etwas stockfleckig u. Der Harmoniegedanke und das Christentum. Das Bekenntnis eines Gottsuchers. Heilbronn, Walter Seifert Verlag, []. Nebst einem Wort an Dr. Nebst Beleuchtung und der Kritik im Christenboten. Leipzig], Verlag der Buchhandlung Zu-Guttenberg, , Darauf haben wohl einige Leute die C. Mit einem psychologischen Kommentar von C. Leipzig, Rascher Verlag, O-Leinen von Ernst Gamper.

David-Neels; ein gutes Expl. Der Goldmacher im grauen Kloster. Erster, Zweiter und Dritter Theil [kmpl. Historischer Roman aus Berlins Vorzeit. Berlin, Carl Lindow Verlag, [um ]. Dort richtete er eine Druckerei u. Nachdem seine medizinische u. Manual for Practical Laboratory Alchemy. New York, Samuel Weiser, There is no other book that I have ever encountered in all my long years in this movement that is one fraction as clear or as helpful [ Ins Deutsche gebracht und herausgegeben durch Martin P.

Basel, Edition Oriflamme, Teils an einem Vorstellungsabend. Victor Eckert Dramaturg der Kgl. Dresden, Verlag von Richard A. Langen , I u. Landshut, Joseph Manz, Ascese; Die Besessenheit; Das Hexen- u. Zauberwesen Das Malzeichen der Hexen u. Wirkungsweisen im Zustande der Verzauberung, Der Zeugungstrieb u. Ludwig Gottfried Eduard Boas]: Leipzig, Verlag Wilhelm Hartung, []. Der Sieg; Deutschland a: Ausblick vom Pol, b: Fehlstellen, sonst ein gutes Expl.

Gorsleben, Rud[olf] John von: Leipzig, Kurt Wolff Verlag, Einband leicht lichtrandig; Expl. Die "Heiligung" der Ehe durch die Mission. Weihnachtswunder; Wilhelm von Schnehen: Arthur Drews als Denker u. Ernst Wachler zum Die Lebensaufgabe der nordischen Frau. Gottferne Gottesgelehrte; Hermann Trautner: Wege zum nordischen Gedanken.

Katholische Jugenderziehung; Rudolf Viergutz: Ludwig Klages, der Philosoph des Lebens. Stimmen aus dem Heiligthum der christlichen Mystik und Theosophie. Vergleichende Kultur- und Rassenstudien. Ein offenes Wort an Kirche, Schule und Haus. Ernst Hauck war Lehrer u. Joachim Kurd Niedlich geleitet wurde. Edeljuden wie Arthur Trebitsch oder Martin Buber klagen selber an. Redakteur in Rosenbergs Zeitschrift "Der Weltenkampf". Stelle mit Film geklebt, sonst ein gutes Expl.

Mit Buchschmuck von Fidus. Leipzig, Verlag von Max Altmann, In sich abgeschlossener Band. Die Arischen Urzeitrunen; Iduna. Die Druidische Unterwelt; Pari. Das Paradis der Urzeit; Heim. Die Kunde der Kupferzeit; Troll. Das Erbe der Eisenzeit; Urda. Goldenes Zeitalter der Arier; Run.

Die Silberlinge des Judas. Sucht in rassischen u. Guido von List las u. Die okkulten Wurzeln des Nationalsozialismus, S. Rotstift im Text, sonst ein gutes Expl. Der leidenden Menschheit gewidmet. Leipzig, Oswald Mutze, Konvolut von drei Briefen. Carl August Porges u. Carl Hilm; , Schriftsteller, war zwischen u. Fidus illustrierte einige Buchausgaben von Hilms Dramen u.

General Carl August Porges]: Nach einem Vortrage gehalten zu Frankfurt a. Die Selbstsucht eines solchen Wesens ist nur mehr heilige Sorge um das All. Die Reden des Satan. Eine exegetisch-historische Analyse und ethische Zeitspiegelung. VI, [2], S. Vorwort - Die eingebundenen O-Deckel etwas angestaubt u. Sexueller Bolschewismus und seine Abwehr. Pfarrer Weymann wird verurteilt. Goldsteins Pyrrhussieg; Die lex Welti. Volksgemeinschaft zur Wahrung von Anstand u.

Braunschweig, Aurum Verlag, Der Lapis Ignis; Basilius Valentinus: Klarheit kein vergleichbares Buch in deutscher Sprache. Das Gespenstische in der Japanischen Kunst Bakemono. Leipzig, Otto Harrassowitz, Kommen Katastrophen - Kriege - Revolutionen? Des deutschen Volkes Schicksalswende!

Drei Forscher sind mir in dieser Hinsicht erfolgreich vorangegangen. O-Halbleder mit marmorierten Vorsatzpapieren u. Das arische Muttervolk; Totenopfer u. Wesen und Herkunft des mittelalterlichen Hexenwahns im Lichte der Sagenforschung. Leipzig, Adolf Klein Verlag, Sagamotiven; Wer zaubert in Sagas? Allotrien zur Unterhaltung in Feierstunden. Themen, die Schmieder in geneigten Stunden einmal geschrieben hatte u. Mainz, Verlag von Franz Kirchheim, Stellen aus der heiligen Schrift des alten u. Gleichnisse aus der heiligen Schrift; Glauben der Heiden u.

Auch ist er der Urheber der sog. Wien, Verlag des Vereins, Schalensteinen, besonders aber dem Mineralvorkommen des Waldviertels u. Seine sachlichen Arbeiten sind z. Der Angriff der Weltleitung gegen das letzte freie Volk: Astronomische Steinsetzungen, Sinnbilder u. Das Aalproblem der modernen Biologie. Ein Hinweis auf Lemuria und Atlantis. Dornach Schweiz , Naturwissenschaftliche Sektion am Goetheanum, Wien, Carl Konegen, Ein Versuch von Adolf Kroll. Unter Zuhilfenahme jetztzeitiger Naturwissenschaftserkenntnisse.

Erste Ausgabe in zwei Heften, vgl. Die Deutsche Idee wird siegen! Otto Dickel ["Motto" auf dem Deckel]. Hamburg, Uranus-Verlag Max Duphorn, Anmerkungen mit Bleistift u. Buntstift am Text, sonst ein gutes Expl. Mit einem Beitrag von Henri Birven: Heidelberg, Lambert Schneider, Die Lehren von Martin Buber u. Die magische Vollendung des Naropa. Begrifflicher Vergleich der tiefenpsychologischen Systeme von Adler, Jung u.

Formen des Denkens; Karl Siegfried Bader: Kriminalpsychologie oder forensische Psychologie; Max Kibler: Die Blutdruckkrankheiten als menschliches Problem; Paul Helwig: Die Neurotisierung des Christentums als Ursache seiner Fehlentwicklung. Bibliomystikon oder Die Geheimbibel der Eingeweihten.

Reichstein , , Buch Job, Kapitel 40 u. Band ist weder angezeigt worden, noch ist er jemals erschienen. Ein welthistorischer Ulk nach den Quellen bearbeitet. Graf Paul von Hoensbroech: Die Wunderberichte des Bischofs von Trier. Brief an Christophe de Beaumont, Erzbischof von Paris. Ein Traumgesicht mitgeteilt von Laudamus. Notiz; Vorsatzgelenk etwas angeplatzt; Klammerung gerostet u. Riesenverbrechen am deutschen Volke und die Ernsten Bibelforscher. Erster und zweiter Band [kmpl.

Historischer Roman aus dem vierten Jahrhundert n. Das Evangelium von der Sonne. Die Religion von morgen. O-Karton Zeichnung von RS. Aufstieg des Christentums; Der kommende Sonnenglaube. Eine Zeitlang stand er den Ariosophen nahe. Aachen, Bad Schmiedeberg u. Wiesbaden, Verlag von J. Fehlsellen; leicht angeknickt; unbeschnitten u. Goethes Faust ein Geheimbuch, dessen wahren Sinn man nur erkennt wenn sich kabbalistischer Methoden bedient: Band I und II [kmpl. Berlin, Verlag des Bibliographischen Bureaus, Band nach einer Einleitung den ersten Teil u.

Es ist der Aufruf des Autors an die ganze Welt: Fehlstellen; Deckelrand etwas braunfleckig; etliche lose Lagen so original , sonst ein gutes unbeschnittenes Expl. Die Sache mit dem Parlament-brand ist so ziemlich verwickelt u-n-d d-u-n-k-e-l!! Es wurden circa Bezo in Trnava, Und der Ganzen Theosophischen Gesellschaft. Vermerke Geschenk des Verfassers: Die Physiologie der Liebe. Aus dem Italienischen von Dr.

Jena, Hermann Costenoble, Physiologie der Liebe; Die Liebe der Pflanzen u. Lebensaltern; Die Liebe der versch. Verbrechen der Liebe; Die Rechte u. Geheime Gesellschaften in alter und neuer Zeit. Herausgegeben unter Mitwirkung namhafter Schriftsteller. Braun als "Gral-Orden" oder Orden vom hl. Stettin, Friedrich Nicolai, Register, mit 12 ausfaltbaren Kupfertaf.

Der Anhang behandelt Schach- u. Die Kupfertafeln zeigen versch. Leipzig, Verlag von Johann Ambrosius Barth, Die Periode der Hexenprocesse. Der Autor sieht die Erscheinungen des Hexenwesens v. Die Hexenprozesse haben sich angeblich auf demselben Wege verbreitet wie die heimliche! Alle Fragen um die Hexenprozesse kann er, wie er selbst zugibt, mit dieser Hypothese jedoch auch nicht restlos beantworten.

Der Tempel des Friedens. Concordia generis humani oder Die Weltgemeinschaft. Die Lehre von der Einigkeit. Erbschaftsrechte mussten mindestens z. Als offizielle Sprache der anti-patriotischen C. Eugen Steinach ; Hypnotismus u. Leipzig, Robert Schaefers Verlag, Der Schatz von Quivira. Leipzig, Paul List, []. Dritte Serie, Zweiter Band. Er verfasste Reiseberichte u. Leipzig, Verlag Akropolis, []. VI , S. Formulierungen der Autorin sind oft von unfreiwilliger Komik: Die Revolutionierung auf geistigen Gebiete erfolgt in Auswirklung von Weltgesetzen u.

Bei dem zweigeschlechtlichen Urmensch "Adam Androgynos" u. Den Psychoanalytiker Sigmund Freund bezichtigt Sie dagegen des geistigen Plagiats an ihren eigenen, grundlegenden Forschungsarbeiten. Leipzig, Verlag Akropolis, VII , S. Leipzig, Verlag Akropolis, [ca. Marginalien, sonst ein gutes Expl. An der Grenzscheide zweier Welten. Die Unsterblichkeit des Menschen. Eine Forderung der Vernunft. Teil 1, 2 und 3 [kmpl. Ein wiederkehrender Punkt ist u. Die Unsterblichkeitsleugner vor dem Richterstuhl des Gewissens.

Der Glaube als Kunstwerk; Der Unsterblichkeitsglaube als naturphilosophisches Forschungsergebnis; Der Unsterblichkeitsglaube als spiritistisches Erfahrungsergebnis; Der Unsterblichkeitsglaube als animistische Forschungserrungenschaft. Das Kristgermanentum als Religion und Kulturmacht. Einen Wechsel, der nichts Wesentliches an unserem heutigen Gesittungstiefstand bessert. Ein Beitrag zur Reformation des Glaubens. Kanten leicht bestossen u.

Der Verlag im Anhang: Zeitschriften "Der Wahrheitsforscher" u. Wahrheit und Irrtum in der materialistischen Weltanschauung. Ein Beitrag zur Befreiung aus hypnoischen Bann. Empfohlen werden dazu auch "das Studium spiritistisch-okkultistischer Werke", wie die von du Prel u. Das Buch vom Buddha des Westens. Kommentare der triosophischen Weltanschauung. Mit 1 Farbdruckphoto, 9 Kunstdruck, 5 Systemtafeln und 99 Zeichnungen. Bildwerke, Zeichnungen und Buchschmuck von Br. Trieste, Verlag des Ordens der Weltvollendung, Wesen und Werk des westlichen Buddha: Auch endlich das Loslassen losgelassen!

Die Mysterien des Ham: Lomer, Frank Glahn, E. Thiede [Ernst Tiede] gedenke ich auch hier in verehrender Freude. Lassen wir die Vokale des Geheimnamens weg [ Das Fundament zur Weisheit aller Weisheiten. Eine esoterische Schrift von Kimano zu Muru. Bei den Referenzen u. August von Oettingen, jurist. Zivilgouverneur von Livland u.

Heimdalls Horn und Odins Auge. Studien zur nordischen und vergleichenden Religionsgeschichte. Heimdallr und das Horn. Der dritte Kanon des Denkens. Weib, Du bist frei Ein Beitrag zur Aufhellung seines Dunkels. Leipzig, Max Spohr, Fehlstellen; Seiten unbeschnitten; einige Lagen lose so original! Paulk, E[mil] G[ustav] [d.

Eine Hochschule des Menschseins. Rheingau, Verlag Psychokratie, Magie der Sprache u. Edelmenschen; Die Loge der Dunklen; Atom u. Gott; Kosmische Ordnung u. Schicksal; Die "Liebe von oben" u. Darum musste sogar ein Hitler gegen sie mobil gemacht werden. Der gute und starke Wille allein tut es nicht. Die Wahrheit ist im Anmarsch!

Mit einer Einleitung herausgegeben von Rolf Christian Zimmermann. Berlin, Erich Schmidt Verlag, []. Dritter Teil [von 3]. Volkskundler, der Selbstversuche mit Hexensalben unternahm u. Siehe Miers - Mit Namensregister. Ein Versuch zur Geschichte der magia naturalis im Zweiter Teil [von 3]. Ein Versuch zur Geschichte der weissen und schwarzen Magie.

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Berlin, Erich Schmidt Verlag, Erster Teil [von 3]. Pico della Mirandola, Magie u. Kabbala, Picatrix ; Schwarze Kunst u. Reuchlin, Agrippa von Nettesheim ; Magie u. Engel, Die Rabellinische Magie ; Paracelsus u. Alchymische Philosophie ; Quinta essentia u. Okkulte Weisheit, Arbatel, Kieser ; Pansophie u. Theologia cabbalistica ; Des Christen Herz auf Rosen geht u. Joachim von Fiore, Paracelsus als Zauberer, Theosophia pneumatica. Um Malerei zu studieren hielt sich Pudor zeitweilig in England auf. Mitteilungen der Arbeitsgemeinschaft zur Erforschung Helgolands.

Die atlantische arisch-germanische Herkunft der Sumerer. O-Karton, Broschur mit Gewebeband. Mit vermeindlichen Fotos u. Stirb - als Last der Schwere und Werde: Kraft ist der Wiedergeburtsruf Goethischer Ganzheit! Leipzig, Richard Hummel Verlag, Die geheime Bedeutung der Zahlen u. Von der Urmaterie zum Urkraft-Elixier. Der Weg zum wahren Stein. Vom Verfasser numeriert u. Dieses Exemplar hat die No. Allvater Wodan oder Jehovah? Runen - Altheim, F. Untersuchungen zur Ursprungsfrage der Runen.

Berlin-Dahlem, Ahnenerbe-Stiftung Verlag, []. Fortsetzung der Arbeit "Vom Ursprung der Runen". Runen - Arntz, Helmut: Halle, Max Niemeyer Verlag, Magie; Geheimrunen; Ogom u. Runen - Arntz, Helmut Hrsg. Die Ziegel von Wilhering, Oberdonau. Ein lehrreicher "Runenfund"; A. Kannten die vorchristlichen Germanen Runenzauber? Runen - Burg, Fritz: Berlin, Weidmannsche Buchhandlung, Norwegen, besprochen werden z. Runen - Dietrich, Franz: Gottesgesetz und Botschaft der Runen.

Runen - Hubricht, E[mil]: Runen und ihre heutige Verwendung. Juvenal schildert uns, wie die Furiennatur einer Fulvia oder die kalte Gemessenheit einer Li via die Form der emancipirten Frau angenommen hatte. Sehen wir nun, wie sich dieser antike Pessimismus unter den Trajanen und Antoninen entwickelt.

Die bedrohten Senatoren hatten sich untereinander verstanden. Aber Nerva gab der Sache keine Folge und verwies sie nicht wieder an den Senat. Vier Monate nach dem Tode seines kaiserlichen Vaters den Unter vier Augen lautet aber die Sprache anders; da giebt z. Nero von der Claque seiner Augustaner empfing. Der Senat war mehr als je in der Hand des Imperators. Von diesem ging die Initiative zu den bedeutenden oder charakteristischen Maassregeln aus. Dazu gab es aber noch eine reiche Literatur, welche einem gewissen Sturme in den Seelen Luft machte. Plinius hatte demselben sogar eine Art von officieller Weihe gegeben.

Oajus Fannius starb, als er mit seinem "Ausgang der von Nero Ermordeten oder Verbannten" bis zum Schluss des dritten Buchs gekommen war. Wie diesem Fannius, erging es der obern Gesellschaft Roms. Die vier letzten Jahre seines Lebens nahm der parthische Krieg in Anspruch.

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Plinius wird uns mit den Christen bekannt machen. Plinius und die Christen. Verginius starb im Jahr Buchs ersehen wir ferner, dass ein Freund sich auf diese Notiz berufen hatte. Im Herbst des letzteren Jahres brach Trajan nach dem Orient auf. Es sind besonders drei charakteristische Seiten an dem Schreiben des Plinius selbst, welche den Zweifel an der Aechtheit desselben immer unterhalten werden: Wenn Plinius sogleich im Eingang seines Schreibens Epist. Dennoch ging er stracks zu Gericht.

Wie konnte aber dieses Edict schon vor drei, ja noch mehr Jahren oder schon lange vor der Thronbesteigung Trajan's wirken? Hat doch auch noch Tertullian, der es in seiner jetzigen Gestalt besass, nicht umhin gekonnt, bei der summarischen Angabe desselben appologet. Es ist dieser Geschichtsschreiber selbst. Als er seine "Historien" abfasste und zu seiner Charakteristik der Juden, bei Gelegenheit der Belagerung Jerusalems kam, war jenes Schreiben noch nicht vorhanden, dagegen lag es ihm vor Augen, als er seine "Annalen" abfasste.

Den "verwerflichen und maasslosen Aberglauben" superstitionem pravam et immodicam , den Plinius bei seinen Christen fand, hat Tacitus zu einem verderblichen exitiabilis , Sueton Nero cap. Schon Tertullian sagt Apolog. So war es schon unter Trajan. In Trajan erscheint z. Sein Sieg in Dacien ist Epist. Nichts kann antiker und heiliger sein, als Ebend. Er nahm, wie sich Aurelius Victor Epitom. Die Soldatenlager von Brittannien bis zum Euphrat inspicirte er mit dem Blick des Kriegsherrn und des unteren Offiziers.

Neben der Inspection und Organisation der Armee hatte er auf seinen Reisen noch Zeit dazu, mit den Philosophen und Rednern in Athen und Alexandria zu disputiren und um den Ruhm der Beredsamkeit zu wetteifern, und war er von einer Armee von Architekten und Bauhandwerkern begleitet. So nahm er Spartian. Die Sklavenzwinger die Bagno's der Privatpersonen , die zuweilen auch freie Leute bargen, hob er auf.

Nero trug sich auch schon mit dem Gedanken, den fernen Osten seines Reichs zu bereisen.

Seine geheimen Phantasieen, wie sie Tacitus Annal. Der Annalist sagt uns nicht, was den Kaiser in jener Ferne des Morgenlandes anzog; neuere Theologen, welche das im Feldlager "Vespasians geformte Orakel als eine uralte im Orient verbreitete Sage schon zu Nero's Zeit ins Abendland vordringen lassen, meinen, er habe das Geheimniss des Wunderlandes, von wo der Weltherr kommen solle, erforschen wollen.

Hadrian erwarb sich den Beinamen des Wissbegierigsten curiosissimus. Er wollte Alles wissen und sehen und Allem auf den Grund gehen. Wir kommen hiermit zu dem dunkelsten Punkte in der Geschichte des Kaisers, -- dem Geschenk, welches er der Welt mit seinem neuen Gotte, dem Antinous, machte. So verwebte auch Hadrian in die bedeutendste letzte Apotheose, die durch ihn das kaiserliche Rom vollbrachte, das Motiv der Selbstaufopferung, von dessen christlicher Verherrlichung die Weisheitsschulen Alexandrias sprachen.

Es fragte sich, wer von Beiden siegen sollte. Er entliess Spart, ebend. Der Senat liess sie in Italien umbringen. Dio Cassius, 69, 8. Selbst der Patriarch, wenn er nach Aegypten kommt, muss der einen Partei zu Gefallen dem Serapis, der andern wegen Christus seine Ehrfurcht erzeigen. Gab es aber in Aegypten eine Richtung, mit der er streiten und sich doch amalgamiren konnte?

Es ist die Anerkennung eines Gemeinsamen, welches in Heidenthum, Judenthum und Christenthum unter verschiedenen Gestalten und Namen sich offenbart hat. So stimmt, richtig gefasst, der Brief vollkommen zur Zeit und Lokalfarbe des damaligen Alexandria. Vopiscus nahm ihn aus den Schriften des Freigelassenen Hadrian's, Phlegon, der eine Universalgeschichte vom Anfang der Olympiaden an bis zum vierten Jahr des Antoninus Pius geschrieben hatte. Nur Ein Umstand erschwert noch die Entscheidung. Und woher ist die Lebensgeschichte des genannten Jochanan ben Saccai gekommen? Leipzig befreite ich die Kritik von einer Uebereinstimmung mit der theologischen Apologetik, welche ihren Kampf mit dieser zu einem unfruchtbaren Zank gemacht hatte.

Audi Gelehrte der neueren Synagoge, die, wie z. Zunz in seiner Schrift: Der Weg zum Evangelium. Das vierte Evangelium bildet am Schluss der Reihe den Uebergang ins Apokryphische, Gemachte und Uebertriebene, in welches die Kunstentwickelung auf allen Gebieten zu verlaufen pflegt. Allein weder der angebliche Hillel, der, aus davidischem Geschlecht abstammend und um das Jahr v. Hier wirkte es krystallisirend und die reichen Lebenselemente ordneten sich in der Seele, in die es als Ferment eintrat, unter einer gebietenden Einheit zusammen.

Und derselbe Horaz ward ein Bekehrter. Der Chrestus, durch den sie sich Suet. So fand die Satzungswelt des Alten Testaments gerade bei denen, die sich an seinen monotheistischen Grundgedanken anklammerten, ihre Kritik. Aber es gab doch zahlreiche Freie, die mit seinem Spiritualismus Ernsthmachten, Beschneidung und Sabbathsruhe zu den veralteten Dingen warfen und schwerlich dazu Neigung hatten, sich durch seine sorglichen Mahnungen zur Umkehr bewegen zu lassen.

Hieronymus liess das Verdienst, welches sich Philo durch sein "Lob" der ersten Gemeinde zu Alexandria um die allgemeine Kirche erworben hat, diesem selbst zu Gute kommen und nahm ihn in seinen Katalog der kirchlichen Antoren auf. Die Behandlung dieser literarischen Frage hat bisher unter dem Einfluss des praktischen Interesses gestanden. Die "korybantische" Begeisterung z. Diese Genossenschaften, welche auch Sklaven in ihre Mitte aufnahmen, waren die. Bunsen, "Hippolyt und seine Zeit. Aber diese Lichtblicke der Weisen sind den Gnostikern Auflehnung und Proteste der Inspiration oder des Herzens gegen das Heidenthum und gegen die Fesseln, in welche die Machthaber der untersten Welt die Seele geschmiedet haben.

Sie befanden sich wider denselben noch im Kriegszustand und ihre Stellung zum Judenthum war eine oppositionelle. Mitten unter diesen Anklagen und Irrungen des Augenblicks bahnte sich jedoch zur Zeit des Antoninus Pius die Ascetik und hochgespannte Innerlichkeit der Gnosis in die gleichzeitige Entwicklung der neuen Lehre ihren Weg.

Caligula trat als Gottmensch und Weltrichter in die Oeffentlichkeit. Nero widmete sich als Menschenlreund dem Dienst der Menschheit. Wir beginnen den Schluss unserer Arbeit mit einer Skizze dieses kaiserlichen Testaments und werden in ihm die Strahlenbrechungen desselben Sonnenlichts nachweisen, welches sich im Werk der Evangelien und in den neutestamentlichen Briefen ausbreitet.

So mahnt der kaiserliche Lehrer: Gott macht es auch so. Wer tiefblickend genug ist 3, 2 , Alles, was nach der Reihenfolge des Ganzen eintritt, im Zusammenhange zu fassen, wird in Jedem seine besondere Annehmlichkeit erkennen. Jener schreibt in einem Drama: Mensch, hoffe nicht, des Plato vollkommene Republik zu sehen. Ich spreche demnach zur Welt: Habe Geduld mit den Menschen 7, Seneca war das Mittelglied, durch welches dieses Bild in die Kirche kam. Der Geist des Alls, schreibt er z. Daher hat er die unvollkommenen Dinge zum Dienst der vollkommenen geordnet und die vollkommenen unter sich selbst in Harmonie vereinigt.

Wenn ein Mensch Gutes gethan hat, schreibt er z. Ist es dir nicht jeden Augenblick erlaubt, in dich selbst einzukehren? Keine Einsamkeit ist ruhiger und anmuthiger, als die der eigenen Seele. Ruhe nenne ich aber die gute Ordnung und Stimmung derselben. Begieb dich demnach in diese anmuthige Einsiedelei dvaxtopijatv. Einst wird auch' die Erde verwandelt werden 9, 23 ; wer wird also nicht alles Irdische und Sterbliche verachten?

Aehnlich und von derselben Grundanschauung ausgehend, sagt der Paulus des Philipperbriefs 1, Das Elend und die Pein, mit denen die folgenden Herrscher zu ringen hatten, haben wir in den vorhergehenden Abschnitten darzustellen versucht. Bei weitem besser als die angstvollen neueren Apologeten hat Bossuet in seinem discours sur l'histoire universelle die Stellung der Offenbarung zum heidnischen Alterthum gefasst. Seine Zeitgenossen, die Verfasser der bedeutendsten paulinischen Briefe, endlich haben den stoischen Weltleib, in dem sich Glied an Glied reiht und jedes sein vo.

Vernehmen wir einige dieser Zeugnisse! Brixia, woher Plinius Epist. Es lebten auf dem Lande noch Manche, die sich dem Landbau, der Erziehung der Ihrigen und der eigenen Bildung widmeten. So forderte Plinius Epist. Bin andermal stiftet er in seiner Vaterstadt eine Bibliothek und hebt bei dieser Gelegenheit Bpist. An Fabius Quintilianus z. Den ganzen April verging kein Tag, an dem nicht Einer eine Vorlesung hielt.

Cicero's Epigramme auf seinen Tiro, schreibt er einmal, 7, 4 haben ihn auf den Gedanken gebracht, dergleichen Dinge zu verfertigen. Ob sie ihre Sachen auch vorgelesen haben, weiss ich nicht. Ich scherze, lache, spiele. Es war diesseits und jenseits des Rheins, wie zur Zeit der ersten humanen Kaiser Roms die kindliche, oft kindische Variation des ernsten Themas: Homo sum, -- desselben Themas, welches die Griechen von Sokrates an in hohem Styl aufgestellt hatten.

Vielleicht hoffte er sogar, den jugendlichen Mitregenten in der Gemeinschaft mit ihm zu seinem eigenen Ernst zu erheben. Lebensjahr von einem Schlagfluss dahingerafft. Das Beispiel der beiden Verus beweist, dass auch das Adoptionssystem dem Staat keinen Nutzen brachte, wenn es junge Leute auf den Thron berief. Wir wollen ihn also nach seiner Art fortleben lassen, zumal er ein guter und strenger Feldherr und dem Staat unentbehrlicher Mann ist. Nach der Angabe des Vulcatius Cassius cap. Der dortige Kampf, der ihn bis zu seinem Tode ununterbrochen in Anspruch nahm, war nicht mehr durch einzelne Schlachten, noch weniger durch die Vernichtung des Gegners zu Ende zu bringen.

Die Astinger, die mit dem Ruf: Er starb einsam und allein und wollte wahrscheinlich auch so sterben. Lass dich nicht dahin fortreissen, wie es leicht geschehen kann. Haupt, welches schliesslich mit dem Machthaber zu Rom den Kampf aufnehmen konnte. Bedurfte es also, um dem Abendland zu helfen, erst des Nachtgesichts, in welchem dem Apostel Paulus Apostelgesch.

Obenan stehen die Seligpreisungen, die uns Lukas zum Theil noch in ihrer Urform mittheilt. Bei des Lukas letztem Selig, dem vierten, hat der Leser noch Alles im Geist zusammen und kann er die ganze Reihe auf sich wirken lassen. Vorher hatte er in seiner Compilation der Bergpredigt auf seine Seligpreisungen und Weherufe cap. Als ob der vom Bruder hervorgerufene Zorn gestattet sein solle! Richtung des alten Gesetzes bestimmt ist und, wie dieses nur den Mann als berechtigt anerkannte, der neue Gesetzgeber auch nur diesen im Auge hatte.

Er gab daher in seiner Redaction des Spruches: Denn thun das nicht auch die Hurer? Wenn ihr nur denen leiht, von denen ihr Wiedererstattung hofft, -- was thut ihr Neues? Jedoch erzeugte es in diesem Fache keine originalen Gebilde mehr und war es nur noch auf Variationen der Muster des Urevangeliums angewiesen. Vielleicht hat er auch Einiges von dem Seinigen eingeschaltet. Der Andere, der vor seinem Anschluss an den Herrn erst Erlaubniss haben wollte, seine Hausangelegenheiten zu ordnen, muss das Wort vernehmen: Damit nicht zufrieden, bildete man neue Sabbathsgeschichten, nm durch diese Wiederholungen den Eindruck einer Regel zu erwirken.

Sollten sie das Fremde, bei dem sie Befreiung von ihren Beklemmungen suchten, nur angestaunt und keinen Blick in seine Geschichte geworfen haben? Auf die Angabe des Eusebius, Marcus habe seiner Stiftung, der Gemeinde zu Alexandria, sein Evangelium gewidmet, des Gregor von Nanzianz, er habe es zum Dienst Italiens verfasst, oder auf die Ueberlieferung der syrischen Kirche, er habe es in lateinischer Sprache geschrieben, ist Nichts zu geben.

Bei dem Vierten dagegen, der dem Typus der evangelischen Geschichte so weit treu bleibt, dass er cap. Der Urevangelist schildert wirklich, wie sich Jesus als Mittelpunkt des Himmelreichs beweist. Sie hatten ihm auch darin vorgearbeitet, dass sie dem im Evangelium offenbar gewordenen Logos schon im Alterthum eine grosse geschichtliche Wirksamkeit zuschrieben und von seinen Inspirationen die Entdeckungen eines Sokrates, Heraklit's und ihres Gleichen ableiteten, welche "einen Theil" des Christenthums enthielten.

Ich schliesse meine Arbeit mit dem Beweiss, dass der Gnosticismus und mit diesem Philo's Verschmelzung der Weisheit Heraklit's und der Stoa auch die sogenannten paulinischen Briefe beherrschen. In allen diesen Angelegenheiten hat jedoch Petrus den Vortritt; Paulus folgt ihm in seinen Fusstapfen. Wie Petrus an den Samaritern, einem Mischvolk, welches zwischen Juden und Heiden eine unentschiedene Stellung einnahm, das Taufwerk des Philippus vollendete, indem er ihnen durch die Handauflegung auch die Gabe des heiligen Geistes verschaffte Ebend.

In seinen Reden vertheidigt er sich gegen den Vorwurf der Gesetzesfeindschaft, zu dem er im Lauf der Apostelgeschichte nicht einmal Anlass gegeben hat. Wenn es aber zum Ernst kommt und die Thatsache, dass der Pragmatismus der Apostelgeschichte eine eigene, besondere und jedes andere Bild des Apostels ausschliessende Geschichte erzeugt hat, keine Verschleierung mehr duldet, so erhebt sich die neue Frage, ob das entgegengesetzte Bild, welches in den Briefen erscheint, nicht auch das Erzeugniss eines mit Ueberlegung entworfenen Plans sein kann. Ja, es ist, wie sich in meiner "Kritik der paulinischen Briefe" 3 Hefte, Berlin ergeben hat, im Gegensatz gegen die Anschauung, deren Vollendung uns die Apostelgeschichte erhalten hat, ausgearbeitet.

Er hebt es geflissentlich hervor, wie er in Folge seiner Berufung bei Damaskus sich nicht nach Jerusalem, sondern nach Arabien begab und dann erst, nachdem er sich wieder drei Jahre in Damaskus aufgehalten hatte, nach Jerusalem zog und hier keineswegs, wie man voraussetzen musste, mit dem Kreis der Apostel verkehrte, sondern nur den Petrus sprach und bei ihm auch nur vierzehn Tage verweilte, -- der anderen Apostel aber, wie er feierlich in einem Nachtrag versichert, keinen als den Jakobus, des Herrn Bruder, sah. Sie konnte den Raub versuchen; der Christus des Philipperbriefes aber, der von vornherein in der Gottesgestalt des Sohnes zur Seite des Vaters thront, konnte und brauchte den Gedanken einer solchen Gewaltthat nicht zu fassen.

Das Pleroma, welches Kolosser 1, Und doch standen auch deren Verfasser unter dem Einfluss der Gnosis und zwar der ausgebildeten Gnosis des zweiten Jahrhunderts. Herabsetzung der Kreuzigung zu einem blossen Scheinbild und wollte die Thatsache um so mehr zum Mittelpunkt seiner Predigt machen. Hier ist der Spruch motivirt und entstanden. In der ersten Kraft der Reformation schrieb Luther: Beide Seiten, die ich hiermit zusammenstelle, bewegen sich in der Bildersprache.

In diesem Wetteifer beider Kreise erhielt Paulus 1. In dieser Beziehung sind besonders die beiden Korintherbriefe wichtig. Der Verfasser des Briefes kennt schon eine allgemeine Norm der Lehre und des Glaubens und sie besteht nach der Voraussetzung, dass der Apostel schreibt, in den Lehren und Verordnungen, die er in allen Kirchen niedergelegt hat 1. Der Boden, auf welchem der Verfasser des ersten Korintherbriefes arbeitete, glich einem Schutthaufen, auf welchem die Reminiscenzen und Formeln der ersten sechzig Jahrzehnte des zweiten Jahrhunderts zerstreut umherlagen.

Dasselbe Schwerdt wird in der Hand der Nachfolger der Stoa blitzen, so lange und so oft eine politische Gewalt im Zusammensturz einer veralteten Weltordnung nur den Freibrief ihres Vorrechts und nicht das Werk einer allgemeinen Befreiung erblickt. In philosophy, he was at first associated entirely with the Hegelian "right.

At this stage of his development he reviewed, in and , Strauss's Life of Jesus in the Jahrbucher fur wissenschaftliche Kritik, and wrote in a "Criticism of the History of Revelation" Kritik der Geschichte der Offenbarung. In he had become Privat-Docent in Berlin, but in he removed to Bonn. He was then in the midst of that intellectual crisis of which the evidence appeared in his critical works on John and the Synoptics. In August the Minister, Eichhorn, requested the Faculties of the Prussian Universities to report on the question whether Bauer should be allowed to retain the venia docendi.

Most of them returned an evasive answer, Konigsberg replied in the affirmative, and Bonn in the negative. In March Bauer was obliged to cease lecturing, and retired to Rixdorf near Berlin. In the first heat of his furious indignation over this treatment he wrote a work with the title "Christianity Exposed," Das entdeckte Christentum. See also Die gute Sache der Freiheit und meine eigene Angelegenheit. He then turned his attention to secular history and wrote on the French Revolution, on Napoleon, on the Illuminism of the Eighteenth Century, and on the party struggles in Germany during the years At the beginning of the 'fifties he returned to theological subjects, but failed to exercise any influence.

His work was simply ignored. Radical though he was in spirit, Bauer found himself fighting, at the end of the 'fifties and beginning of the 'sixties, in the ranks of the Prussian Conservatives -- we are reminded how Strauss in the Wiirtemberg Chamber was similarly forced to side with the reactionaries.

He died in His was a pure, modest, and lofty character. At the time of his removal from Berlin to Bonn he was just at the end of the twenties, that critical age when pupils often surprise their teachers, when men begin to find themselves and show what they are, not merely what they have been taught. Investigating Messianic History s In approaching the investigation of the Gospel history, Bauer saw, as he himself tells us, two ways open to him. He might take as his starting-point the Jewish Messianic conception, and endeavour to answer the question how the intuitive prophetic idea of the Messiah became a fixed reflective conception.

That was the historical method; he chose, however, the other, the literary method. This starts from the opposite side of the question, from the end instead of the beginning of the Gospel history. Taking first the Gospel of John, in which it is obvious that reflective thought has fitted the life of the Jewish Messiah into the frame of the Logos conception, he then, starting as it were from the embouchure of the stream, works his way upwards to the high ground in which the Gospel tradition takes its rise.

The decision in favour of the latter view determined the character of Bauer's life-work; it was his task to follow out, to its ultimate consequences, the literary solution of the problem of the life of Jesus. How far this path would lead him he did not at first suspect. But he did suspect how strong was the influence upon the formation of history of a dominant idea which moulds and shapes it with a definite artistic purpose.

His interest was especially arrested by Philo, who, without knowing or intending it, contributed to the fulfilment of a higher task than that with which he was immediately engaged. Bauer's view is that a speculative principle such as Philo's, when it begins to take possession of men's minds, influences them in the first glow of enthusiasm which it evokes with such overmastering power that the just claims of that which is actual and historical cannot always secure the attention which is their due.

In Philo's pupil, John, we must look, not for history, but for art. This was now for the first time appreciated by one who was himself an artist. Schleiermacher, indeed, had at an earlier period taken up the aesthetic standpoint in considering this Gospel. But he had used it as an apologist, proceeding to exalt the artistic truth which he rightly recognised into historic reality, and his critical sense failed him, precisely because he was an aesthete and an apologist, when he came to deal with the Fourth Gospel.

Now, however, there comes forward a true artist, who shows that the depth of religious and intellectual insight which Tholuck and Neander, in opposing Strauss, had urged on behalf of the Fourth Gospel, is Christian art. In Bauer, however, the aesthete is at the same time a critic. Although much in the Fourth Gospel is finely "felt," like the opening scenes referring to the Baptist and to Jesus, which Bauer groups together under the heading "The Circle of the Expectant," yet his art is by no means always perfect. The author who conceived those discourses, of which the movement consists in a kind of tautological return upon itself, and who makes the parables trail out into dragging allegories, is no perfect artist.

The Synoptics he deals with only in a quite incidental fashion, "as opposing armies make demonstrations in order to provoke the enemy to a decisive conflict. The Synoptic Gospels When Bauer broke off his work upon John in this abrupt way for he had not originally intended to conclude it at this point how far did he still retain a belief in the historical character of the Synoptics? It looks as if he had intended to treat them as the solid foundation, in contrast with the fantastic structure raised upon it by the Fourth Gospel.

But when he began to use his pick upon the rock, it crumbled away. Instead of a difference of kind he found only a difference of degree. The "Criticism of the Gospel History of the Synoptists" of is built on the site which Strauss had levelled. Weisse had divined in Mark the source from which criticism becoming barren in the work of Strauss might draw a new spring of vigorous life; and Wilke, whom Bauer places above Weisse, had raised this happy conjecture to the level of a scientifically assured result.

The Marcan hypothesis was no longer on its trial. But its bearing upon the history of Jesus had still to be determined. What position do Weisse and Wilke take up towards the hypothesis of a tradition lying behind the Gospel of Mark? If it be once admitted that the whole Gospel tradition, so far as concerns its plan, goes back to a single writer, who has created the connexion between the different events for neither Weisse nor Wilke regards the connexion of the sections as historical does not the possibility naturally suggest itself that the narrative of the events themselves, not merely the connexion in which they appear in Mark, is to be set down to the account of the author of the Gospel?

Weisse and Wilke had not suspected how great a danger arises when, of the three witnesses who represent the tradition, only one is allowed to stand, and the tradition is recognised and allowed to exist in this one written form only. The triple embankment held; will a single one bear the strain? The following considerations have to be taken into account. The criticism of the Fourth Gospel compels us to recognise that a Gospel may have a purely literary origin. This discovery dawned upon Bauer at a time when he was still disinclined to accept Wilke's conclusions regarding Mark.

But when he had recognised the truth of the latter he felt compelled by the combination of the two to accept the idea that Mark also might be of purely literary origin. For Weisse and Wilke the Marcan hypothesis had not implied this result, because they continued to combine with it the wider hypothesis of a general tradition, holding that Matthew and Luke used the collection of "Logia," and also owed part of their supplementary matter to a free use of floating tradition, so that Mark, it might almost be said, merely supplied them with the formative principle by means of which they might order their material.

But what if Papias's statement about the collection of "Logia" were worthless, and could be shown to be so by the literary data? In that case Matthew and Luke would be purely literary expansions of Mark, and like him, purely literary inventions. In this connexion Bauer attaches decisive importance to the phenomena of the birth-stories.

If these had been derived from tradition they could not differ from each other as they do. If it is suggested that tradition had produced a large number of independent, though mutually consistent, stories of the childhood, out of which the Evangelists composed their opening narratives, this also is found to be untenable, for these narratives are not composite structures.

The separate stories of which each of these two histories of the childhood consists could not have been formed independently of one another; none of them existed by itself; each points to the others and is informed by a view which implies the whole. The histories of the childhood are therefore not literary versions of a tradition, but literary inventions.

If we go on to examine the discourse and narrative material, additional to that of Mark, which is found in Matthew and Luke, a similar result appears. The same standpoint is regulative throughout, showing that the additions do not consist of oral or written traditional material which has been worked into the Marcan plan, but of a literary development of certain fundamental ideas and suggestions found in the first author. These developments, as is shown by the accounts of the Sermon on the Mount and the charge to the Twelve, are not carried as far in Luke as in Matthew.

The additional material in the latter seems indeed to be worked up from suggestions in the former. Luke thus forms the transition stage between Mark and Matthew.

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The Marcan hypothesis, accordingly, now takes on the following form. Our knowledge of the Gospel history does not rest upon any basis of tradition, but only upon three literary works. Two of these are not independent, being merely expansions of the first, and the third, Matthew, is also dependent upon the second. Consequently there is no tradition of the Gospel history, but only a single literary source. But, if so, who is to assure us that this Gospel history, with its assertion of the Messiahship of Jesus, was already a matter of common knowledge before it was fixed in writing, and did not first become known in a literary form?

In the latter case, one man would have created out of general ideas the definite historical tradition in which these ideas are embodied. Messianic Expectations an Historic Fraud? The only thing that could be set against this literary possibility, as a historical counter-possibility, would be a proof that at the period when the Gospel history is supposed to take place a Messianic expectation really existed among the Jews, so that a man who claimed to be the Messiah and was recognised as such, as Mark represents Jesus to have been, would be historically conceivable.

This presupposition had hitherto been unanimously accepted by all writers, no matter how much opposed in other respects. They were all satisfied "that before the appearance of Jesus the expectation of a Messiah prevailed among the Jews;" and were even able to explain its precise character. But where apart from the Gospels did they get their information from? Where is the documentary evidence of the Jewish Messianic doctrine on which that of the Gospels is supposed to be based?

Daniel was the last of the prophets. Everything tends to suggest that the mysterious content of his work remained without influence in the subsequent period. Jewish literature ends with the Wisdom writings, in which there is no mention of a Messiah. In the LXX there is no attempt to translate in accordance with a preconceived picture of the Messiah.

In the Apocalypses, which are of small importance, there is reference to a Messianic Kingdom; the Messiah Himself, however, plays a quite subordinate part, and is, indeed, scarcely mentioned. For Philo He has no existence; the Alexandrian does not dream of connecting Him with his Logos speculation. There remain, therefore, as witnesses for the Jewish Messianic expectations in the time of Tiberius, only Mark and his imitators.

This evidence, however, is of such a character that in certain points it contradicts itself. In the first place, if at the time when the Christian community was forming its view of history and the religious ideas which we find in the Gospels, the Jews had already possessed a doctrine of the Messiah, there would have been already a fixed type of interpretation of the Messianic passages in the Old Testament, and it would have been impossible for the same passages to be interpreted in a totally different way, as referring to Jesus and His work, as we find them interpreted in the New Testament.

Next, consider the representation of the Baptist's work. We should have expected him to connect his baptism with the preaching of "Him who was to come" -- if this were really the Messiah -- by baptizing in the name of this "Coming One. When the disciples in Mark viii. Peter is the first to attain to the recognition of His Messiahship. But as soon as the confession is made the Evangelist makes Jesus forbid His disciples to tell the people who He is. Why is the attribution of the Messiahship to Jesus made in this surreptitious and inconsistent way?

It is because the writer who gave the history its form well knew that no one had ever come forward publicly on Palestinian soil to claim the Messiahship, or had been recognised by the people as Messiah. The "reflective conception of the Messiah" was not, therefore, taken over ready-made from Judaism; that dogma first arose along with the Christian community, or rather the moment in which it arose was the same in which the Christian community had its birth.

Moreover, how unhistorical, even on a priori grounds, is the mechanical way in which Jesus at this first appearance at once sets Himself up as the Messiah and says, "Behold I am He whom ye have expected. For Hengstenberg the whole life of Jesus is the living embodiment of the Old Testament picture of the Messiah ; Strauss, a less reverent counterpart of Hengstenberg, made the image of the Messiah into a mask which Jesus Himself was obliged to assume, and which legend afterwards substituted for His real features. If a conception was to become dominant which should unite heaven and earth, God and man, nothing more and nothing less was necessary as a preliminary condition, than that a Man should appear, the very essence of whose consciousness should be the reconciliation of these antitheses, and who should manifest this consciousness to the world, and lead the religious mind to the sole point from which its difficulties can be solved.

Jesus accomplished this mighty work, but not by prematurely pointing to His own Person. Instead He gradually made known to the people the thoughts which filled and entered into the very essence of His mind. It was only in this indirect way that His Person -- which He freely offered up in the cause of His historical vocation and of the idea for which He lived -- continued to live on in so far as this idea was accepted.

When, in the belief of His followers, He rose again and lived on in the Christian community, it was as the Son of God who had overcome and reconciled the great antithesis. He was that in which alone the religious consciousness found rest and peace, apart from which there was nothing firm, trustworthy, and enduring. With His appearance and the rise of belief in Him, a clear conception, a definite mental picture of the Messiah became possible; and thus it was that a Christology first arose.

While, therefore, at the close of Bauer's first work it might have seemed that it was only the Gospel of John which he held to be a literary creation, here the same thing is said of the original Gospel. The only difference is that we find more primitive reflection in the Synoptics, and later work in the representation given by the Fourth Evangelist; the former is of a more practical character, the latter more dogmatic. Bauer's Controversy with "The Theologians" Nevertheless it is false to assert that according to Bauer the earliest Evangelist invented the Gospel history and the personality of Jesus.

That is to carry back the ideas of a later period and a further stage of development into the original form of his view. At the moment when, having disposed of preliminaries, he enters on his investigation, he still assumes that a great, a unique Personality, who so impressed men by His character that it lived on among them in an ideal form, had awakened into life the Messianic idea; and that what the original Evangelist really did was to portray the life of this Jesus -- the Christ of the community which He founded -- in accordance with the Messianic view of Him, just as the Fourth Evangelist portrayed it in accordance with the presupposition that Jesus was the revealer of the Logos.

It was only in the course of his investigations that Bauer's opinion became more radical. As he goes on, his writing becomes ill-tempered, and takes the form of controversial dialogues with "the theologians," whom he apostrophises in a biting and injurious fashion, and whom he continually reproaches with not daring, owing to their apologetic prejudices, to see things as they really are, and with declining to face the ultimate results of criticism from fear that the tradition might suffer more loss of historic value than religion could bear.

In spite of this hatred of the theologians, which is pathological in character, like his meaningless punctuation, his critical analyses are always exceedingly acute. One has the impression of walking alongside a man who is reasoning quite intelligently, but who talks to himself as though possessed by a fixed idea. What if the whole thing should turn out to be nothing but a literary invention not only the incidents and discourses, but even the Personality which is assumed as the starting-point of the whole movement?

What if the Gospel history were only a late imaginary embodiment of a set of exalted ideas, and these were the only historical reality from first to last? This is the idea which obsesses his mind more and more completely, and moves him to contemptuous laughter. What, he mocks, will these apologists, who are so sure of everything, do then with the shreds and tatters which will be all that is left to them?

But at the outset of his investigations Bauer was far from holding such views. His purpose was really only to continue the work of Strauss. The conception of myth and legend of which the latter made use is, Bauer thinks, much too vague to explain this deliberate "transformation" of a personality.

In the place of myth Bauer therefore sets "reflection. The representation of this experience of the Church in the Life of a Person is not the work of a number of persons, but of a single author. It is in this twofold aspect -- as the composition of one man, embodying the experience of many -- that the Gospel history is to be regarded.

As religious art it has a profound truth. When it is regarded from this point of view the difficulties which are encountered in the endeavour to conceive it as real immediately disappear. We must take as our point of departure the belief in the sacrificial death and the resurrection of Jesus. Everything else attaches itself to this as to its centre. When the need arose to fix definitely the beginning of the manifestation of Jesus as the Saviour -- to determine the point of time at which the Lord issued forth from obscurity -- it was natural to connect this with the work of the Baptist; and Jesus comes to his baptism.

While this is sufficient for the earliest Evangelist, Matthew and Luke feel it to be necessary, in view of the important consequences involved in the connexion of Jesus with the Baptist, to bring them into relation once more by means of the question addressed by the Baptist to Jesus, although this addition is quite inconsistent with the assumptions of the earliest Evangelist. If he had conceived the story of the baptism with the idea of introducing the Baptist again on a later occasion, and this time, moreover, as a doubter, he would have given it a different form.

This is a just observation of Bauer's; the story of the baptism with the miracle which took place at it, and the Baptist's question, understood as implying a doubt of the Messiahship of Jesus, mutually exclude one another. The story of the temptation embodies an experience of the early Church. This narrative represents her inner conflicts under the form of a conflict of the Redeemer.

On her march through the wilderness of this world she has to fight with temptations of the devil, and in the story composed by Mark and Luke, and artistically finished by Matthew, she records a vow to build only on the inner strength of her constitutive principle. In the sermon on the mount also, Matthew has carried out with greater completeness that which was more vaguely conceived by Luke.

It is only when we understand the words of Jesus as embodying experiences of the early Church that their deeper sense becomes clear and what would otherwise seem offensive disappears. The saying, "Let the dead bury their dead," would not have been fitting for Jesus to speak, and had He been a real man, it could never have entered into His mind to create so unreal and cruel a collision of duties; for no command, Divine or human, could have sufficed to make it right for a man to contravene the ethical obligations of family life.

So here again, the obvious conclusion is that the saying originated in the early Church, and was intended to inculcate renunciation of a world which was felt to belong to the kingdom of the dead, and to illustrate this by an extreme example. The mission of the Twelve, too, is, as an historical occurrence, simply inconceivable. It would have been different if Jesus had given them a definite teaching, or form of belief, or positive conception of any kind, to take with them as their message. But how ill the charge to the Twelve fulfils its purpose as a discourse of instruction!

What the disciples needed to learn, namely, what and how they were to teach, they are not told; and the discourse which Matthew has composed, working on the basis of Luke, implies quite a different set of circumstances. It is concerned with the struggles of the Church with the world and the sufferings which it must endure. This is the explanation of the references to suffering which constantly recur in the discourses of Jesus, in spite of the fact that His disciples were not enduring any sufferings, and that the Evangelist cannot even make it conceivable as a possibility that those before whose eyes Jesus holds up the way of the Cross could ever come into such a position.

The Twelve, at any rate, had no sufferings to encounter during their mission, and if they were merely being sent by Jesus into the surrounding districts they were not very likely to meet with kings and rulers there. That it is a case of invented history is also shown by the fact that nothing is said about the doings of the disciples, and they seem to come back again immediately, though the earliest Evangelist, it is true, to prevent this from being too apparent, inserts at this point the story of the execution of the Baptist.

All this is just and acute criticism. The charge to the Twelve is not a discourse of instruction. What Jesus there sets before the disciples they could not at that time have understood, and the promises which He makes to them are not appropriate to their circumstances. Many of the discourses are mere bundles of heterogeneous sayings, though this is not so much the case in Mark as in the others. He has not forgotten that effective polemic consists of short, pointed, incisive arguments.

The others, as advanced theologians, are of opinion that it is fitting to indulge in arguments which have nothing to do with the matter in hand, or only the most distant connexion with it. They form the transition to the discourses of the Fourth Gospel, which usually degenerate into an aimless wrangle. In the same connexion it is rightly observed that the discourses of Jesus do not advance from point to point by the logical development of an idea, the thoughts are merely strung together one after another, the only connexion, if connexion there is, being due to a kind of conventional mould in which the discourse is cast.

The parables, Bauer continues, present difficulties no less great. It is an ineptitude on the part of the apologists to suggest that the parables are intended to make things clear. Jesus Himself contradicts this view by saying bluntly and unambiguously to His disciples that to them it was given to know the mysteries of the Kingdom of God, but to the people all His teaching must be spoken as parables, that " seeing they might see and not perceive, and hearing they might hear and not understand.

The disciples, however, do not even understand the simple parable of the Sower, but need to have it interpreted to them, so that the Evangelist once more stultifies his own theory. Bruno Bauer is right in his observation that the parables offer a serious problem, seeing that they were intended to conceal and not to make plain, and that Jesus nevertheless taught only in parables.

The character of the difficulty, however, is such that even literary criticism has no explanation ready. Bruno Bauer admits that he does not know what was in the mind of the Evangelist when he composed these parables, and thinks that he had no very definite purpose, or at least that the suggestions which were floating in his mind were not worked up into a clearly ordered whole.

Criticism of the Gospels s Here, therefore, Bauer's method broke down. He did not, however, allow this to shake his confidence in his reading of the facts, and he continued to maintain it in the face of a new difficulty which he himself brought clearly to light. Mark, according to him, is an artistic unity, the offspring of a single mind. How then is it to be explained that in addition to other less important doublets it contains two accounts of the feeding of the multitude? Here Bauer has recourse to the aid of Wilke, who distinguishes our Mark from an Ur-Markus We retain the German phrase, which has naturalised itself in Synoptic criticism as the designation of an assumed primary gospel lying behind the canonical Mark , and ascribes these doublets to later interpolation.

Later on he became more and more doubtful about the artistic unity of Mark, despite the fact that this was the fundamental assumption of his theory, and in the second edition of his "Criticism of the Gospels," of , he carried through the distinction between the canonical Mark and the Ur-Markus.

But even supposing the assumption of a redaction were justified, how could the redactor have conceived the idea of adding to the first account of the feeding of the multitude a second which is identical with it almost to the very wording? In any case, on what principle can Mark be distinguished from Ur-Markus? There are no fundamental differences to afford a ready criterion. The distinction is purely one of subjective feeling, that is to say, it is arbitrary. As soon as Bauer admits that the artistic unity of Mark, on which he lays so much stress, has been tampered with, he cannot maintain his position except by shutting his eyes to the fact that it can only be a question of the weaving in of fragments of tradition, not of the inventions of an imitator.

But if he once admits the presence of traditional materials, his whole theory of the earliest Evangelist's having created the Gospel falls to the ground. For the moment he succeeds in laying the spectre again, and continues to think of Mark as a work of art, in which the interpolation alters nothing. Bauer discusses with great thoroughness those sayings of Jesus in which He forbids those whom He had healed to noise abroad their cure. In the form in which they appear these cannot, he argues, be historical, for Jesus imposes this prohibition in some cases where it is quite meaningless, since the healing had taken place in the presence of a multitude.

It must therefore be derived from the Evangelist. Only when it is recognised as a free creation can its meaning be discerned.

Claus Bernet's Der Pietismus: Meisterwerke des Himmlischen Jerusalem, 10 PDF

It finds its explanation in the inconsistent views regarding miracle which were held side by side in the early Church. No doubt was felt that Jesus had performed miracles, and by these miracles had given evidence of His Divine mission. On the other hand, by the introduction of the Christian principle, the Jewish demand for a sign had been so far limited, and the other, the spiritual line of evidence, had become so important, or at least so indispensable, that it was no longer possible to build on the miracles only, or to regard Jesus merely as a wonder-worker; so in some way or other the importance ascribed to miracle must be reduced.

In the graphic symbolism of the Gospel history this antithesis takes the form that Jesus did miracles there was no getting away from that but on the other hand Himself declared that He did not wish to lay any stress upon such acts. As there are times when miracles must hide their light under a bushel, Jesus, on occasion, forbids that they should be made known. The other Synoptists no longer understood this theory of the first Evangelist, and introduced the prohibition in passages where it was absurd. The way in which Jesus makes known His Messiahship is based on another theory of the original Evangelist.

The order of Mark can give us no information regarding the chronology of the life of Jesus, since this Gospel is anything rather than a chronicle. We cannot even assert that there is a deliberate logic in the way in which the sections are connected. But there is one fundamental principle of arrangement which comes quite clearly to light, viz. This is clearly shown in the answers of the disciples when Jesus asked them whom men took Him to be. The implied course of events, however, is determined by art, not history as history it would be inconceivable.

Could there indeed be a more absurd impossibility? That is the greatest miracle of all, that the people had not long ago recognised the Messiah in this wonder-worker. Jesus could only be held to be the Messiah in consequence of doing miracles; but He only began to do miracles when, in the faith of the early Church, He rose from the dead as Messiah, and the facts that He rose as Messiah and that He did miracles, are one and the same fact.

He was obliged so to represent Him, because he was conscious that Jesus was not recognised and acknowledged as Messiah by the people, nor even by His immediate followers, in the unhesitating fashion in which those of later times imagined Him to have been recognised. Mark's conception and representation of the matter carried back into the past the later developments by which there finally arose a Christian community for which Jesus had become the Messiah. It is only after the ministry of Jesus has extended over a considerable period, and is, indeed, drawing towards its close, that faith arises in the circle of the disciples; and it is only later still, when, in the person of the blind man at Jericho, a prototype of the great company of believers that was to be has hailed the Lord with a Messianic salutation, that, at the triumphal entry into Jerusalem, the faith of the people suddenly ripens and finds expression.

We cannot, therefore, blame Matthew very much if, while he retains this plan in its external outlines in a kind of mechanical way, he contradicts it somewhat awkwardly by making Jesus at an earlier point clearly designate Himself as Messiah and many recognise Him as such. And the Fourth Evangelist cannot be said to be destroying any very wonderful work of art when he gives the impression that from the very first any one who wished could recognise Jesus as the Messiah. Mark himself does not keep strictly to his own plan. He makes Jesus forbid His disciples to make known His Messiahship; how then does the multitude at Jerusalem recognise it so suddenly, after a single miracle which they had not even witnessed, and which was in no way different from others which He had done before?

If that "chance multitude" in Jerusalem was capable of such sudden enlightenment it must have fallen from heaven! The following remarks of Bauer, too, are nothing less than classical. The incident at Caesarea Philippi is the central fact of the Gospel history, it gives us a fixed point from which to group and criticise the other statements of the Gospel. At the same time it introduces a complication into the plan of the life of Jesus, because it necessitates the carrying through of the theory -- often in the face of the text -- that previously Jesus had never been regarded as the Messiah; and lays upon us the necessity of showing not only how Peter had come to recognise His Messiahship, but also how He subsequently became Messiah for the multitude -- if indeed He ever did become Messiah for them.

But the very fact that it does introduce this complication is in itself a proof that in this scene at Caesarea Philippi we have the one ray of light which history sheds upon the life of Jesus. It is impossible to explain how any one could come to reject the simple and natural idea that Jesus claimed from the first to be the Messiah, if that had been the fact, and accept this complicated representation in its place.

The latter, therefore, must be the original version. In pointing this out, Bauer gave for the first time the real proof, from internal evidence, of the priority of Mark. The difficulty involved in the conception of miracle as a proof of the Messiahship of Jesus is another discovery of Bauer's. Only here, instead of probing the question to the bottom, he stops half-way.

How do we know, he should have gone on to ask, that the Messiah was expected to appear as an earthly wonder-worker? There is nothing to that effect in Jewish writings. And do not the Gospels themselves prove that any one might do miracles without suggesting to a single person the idea that he might be the Messiah? Accordingly the only inference to be drawn from the Marcan representation is that miracles were not among the characteristic marks of the Messiah, and that it was only later, in the Christian community, which made Jesus the miracle-worker into Jesus the Messiah, that this connexion between miracles and Messiahship was established.

In dealing with the question of the triumphal entry, too, Bauer halts half-way. Where do we read that Jesus was hailed as Messiah upon that occasion? If He had been taken by the people to be the Messiah, the controversy in Jerusalem must have turned on this personal question; but it did not even touch upon it, and the Sanhedrin never thinks of setting up witnesses to Jesus' claim to be the Messiah. When once Bauer had exposed the historical and literary impossibility of Jesus' being hailed by the people as Messiah, he ought to have gone on to draw the conclusion that Jesus did not, according to Mark, make a Messianic entry into Jerusalem.

It was, however, a remarkable achievement on Bauer's part to have thus set forth clearly the historical difficulties of the life of Jesus. One might suppose that between the work of Strauss and that of Bauer there lay not five, but fifty years the critical work of a whole generation. The stereotyped character of the thrice-repeated prediction of the passion, which, according to Bauer, betrays a certain poverty and feebleness of imagination on the part of the earliest Evangelist, shows clearly, he thinks, the unhistorical character of the utterance recorded.

The fact that the prediction occurs three times, its definiteness increasing upon each occasion, proves its literary origin. It is the same with the transfiguration. The group in which the heroic representatives of the Law and the Prophets stand as supporters of the Saviour, was modelled by the earliest Evangelist. In order to place it in the proper light and to give becoming splendour to its great subject, he has introduced a number of traits taken from the story of Moses.

Bauer pitilessly exposes the difficulties of the journey of Jesus from Galilee to Jerusalem, and exults over the perplexities of the "apologists. He must in faith follow the footsteps of his Lord! Through the midst of Galilee and Samaria -- and at the same time, for Matthew also claims a hearing, through Judaea on the farther side of Jordan! I wish him Bon voyage! An Evangelist who wrote before the destruction of Jerusalem would have referred to the Temple, to Jerusalem, and to the Jewish people, in a very different way.

The story of Lazarus deserves special attention. Did not Spinoza say that he would break his system in pieces if he could be convinced of the reality of this event? This is the decisive point for the question of the relation between the Synoptists and John. Vain are all the efforts of the apologists to explain why the Synoptists do not mention this miracle.

The reason they ignore it is that it originated after their time in the mind of the Fourth Evangelist, and they were unacquainted with his Gospel. And yet it is the most valuable of all, because it shows clearly the concentric circles of progressive intensification by which the development of the Gospel history proceeds.

The theologians have a great deal to say about the contrast between the canonical and the apocryphal writings, but they might have found a similar contrast even within the four Gospels, if the light had not been so directly in their eyes. The Lord's Supper, considered as an historic scene, is revolting and inconceivable. Jesus can no more have instituted it than He can have uttered the saying, "Let the dead bury their dead. A man who was present in person, corporeally present, could not entertain the idea of offering others his flesh and blood to eat.

To demand from others that they should, while he was actually present, imagine the bread and wine which they were eating to be his body and blood, would be for an actual man wholly impossible. It was only when Jesus' actual bodily presence had been removed, and only when the Christian community had existed for some time, that such a conception as is expressed in that formula could have arisen. A point which clearly betrays the later composition of the narrative is that the Lord does not turn to the disciples sitting with Him at table and say, "This is my blood which is shed for you," but, since the words were invented by the early Church, speaks of the "many" for whom He gives Himself.

The only historical fact is that the Jewish Passover was gradually transformed by the Christian community into a feast which had reference to Jesus. As regards the scene in Gethsemane, Mark, according to Bauer, held it necessary that in the moment when the last conflict and final catastrophe were coming upon Jesus, He should show clearly by His actions that He met this fate of His own free will.

The reality of His choice could only be made clear by showing Him first engaged in an inner struggle against the acceptance of His vocation, before showing how He freely submitted to His fate. It is scarcely necessary now, Bauer thinks, to go" into the contradictions in the story of the resurrection, for "the doughty Reimarus, with his thorough-going honesty, has already fully exposed them, and no one has refuted him. Mark has "loosed us from the theological lie. In the end Bauer's only feeling towards the theologians was one of contempt.

Hence the fiendish joy with which he snatches away the crutches of this pseudo-science, hurls them to a distance, and makes merry over its helplessness. A furious hatred, a fierce desire to strip the theologians absolutely bare, carried Bauer much farther than his critical acumen would have led him in cold blood. Bauer hated the theologians for still holding fast to the barbarous conception that a great man had forced himself into a stereotyped and unspiritual system, and in that way had set in motion great ideas, whereas he held that that would have signified the death of both the personality and the ideas; but this hatred is only the surface symptom of another hatred, which goes deeper than theology, going down, indeed, to the very depths of the Christian conception of the world.

Bruno Bauer hates not only the theologians, but Christianity, and hates it because it expresses a truth in a wrong way. It is a religion which has become petrified in a transitional form. A religion which ought to have led on to the true religion has usurped the place of the true religion, and in this petrified form it holds prisoner all the real forces of religion. Religion is the victory over the world of the self-conscious ego. It is only when the ego grasps itself in its antithesis to the world as a whole, and is no longer content to play the part of a mere "walking gentleman" in the world-drama, but faces the world with independence and reserve, that the necessary conditions of universal religion are present.

These conditions came into being with the rise of the Roman Empire, in which the individual suddenly found himself helpless and unarmed in face of a world in which he could no longer find free play for his activities, but must stand prepared at any moment to be ground to powder by it. The self-conscious ego, recognising this position, found itself faced by the necessity of breaking loose from the world and standing alone, in order in this way to overcome the world. Victory over the world by alienation from the world these were the ideas out of which Christianity was born.

But it was not the true victory over the world; Christianity remained at the stage of violent opposition to the world. Miracle, to which the Christian religion has always appealed, and to which it gives a quite fundamental importance, is the appropriate symbol of this false victory over the world.

There are some wonderfully deep thoughts scattered through Bauer's critical investigations. Spirit honours and recognises the worth of the very thing which it negates Spirit does not fume and bluster, and rage and rave against Nature, as it is supposed to do in miracle, for that would be the denial of its inner law, but quietly works its way through the antithesis. In short the death of Nature implied in the conscious realisation of personality is the resurrection of Nature in a nobler form, not the maltreatment, mockery, and insult to which it would be exposed by miracle.

The Christ of the Gospel history, thought of as a really historic figure, would be a figure at which humanity would shudder, a figure which could only inspire dismay and horror. The historical Jesus, if He really existed, can only have been One who reconciled in His own consciousness the antithesis which obsessed the Jewish mind, namely the separation between God and Man; He cannot in the process of removing this antithesis have called into existence a new principle of religious division and alienation; nor can He have shown the way of escape, by the principle of inwardness, from the bondage of the Law only to impose a new set of legal fetters.

The Christ of the Gospel history, on the other hand, is Man exalted by the religious consciousness to heaven, who, even if He comes down to earth to do miracles, to teach, and to suffer, is no longer true man. The Son of Man of religion, even though His mission be to reconcile, is man as alienated from himself. This Christ of the Gospel history, the ego exalted to heaven and become God, overthrew antiquity, and conquered the world in the sense that He exhausted it of all its vitality.

This magnified ego would have fulfilled its historical vocation if, by means of the terrible disorganisation into which it threw the real spirit of mankind, it had compelled the latter to come to a knowledge of itself, to become self-conscious with a thoroughness and decisiveness which had not been possible to the simple spirit of antiquity. It was disastrous that the figure which stood for the first emancipation of the ego, remained alive. That transformation of the human spirit which was brought about by the encounter of the world-power of Rome with philosophy was represented by the Gospels, under the influence of the Old Testament, as realised in a single historic Personality; and the strength of the spirit of mankind was swallowed up by the omnipotence of the pure absolute ego, an ego which was alien from actual humanity.

The self-consciousness of humanity finds itself reflected in the Gospels, a self, indeed, in alienation from itself, and therefore a grotesque parody of itself, but, after all, in some sense, itself; hence the magical charm which attracted mankind and enchained it, and, so long as it had not truly found itself, urged it to sacrifice everything to grasp the image of itself, to prefer it to all other and all else, counting all, as the apostle says, but "dung" in comparison with it.

Even when the Roman world was no more, and a new world had come into being, the Christ so created did not die. The magic of His enchantment became only more terrible, and as new strength came flooding into the old world, the time arrived when it was to accomplish its greatest work of destruction. Spirit, in its abstraction, became a vampire, the destroyer of the world.