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Life of Jesus Critically Examined (Lives of Jesus series), by David Friedrich Strauss
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David Friedrich Strauss's Das Leben Jesu kritisch bearbeitet (1835) brought about a new dawn in Biblical criticism by applying the 'myth theory' to the life of Jesus. Strauss treated the Gospel narrative like any other historical work, and denied all supernatural elements in the Gospels. Das Leben Jesu created an overnight sensation and Strauss became embroiled in fierce controversy. This earliest English version of 1846 was translated by the novelist George Eliot, and was her first published book.
Strauss's interpretation of biblical events was a result of and a response to the attacks on orthodox Christianity brought by the Enlightenment. In the face of scepticism about such biblical events as miracles, his aim was to explain how Christians came to believe when there was no objective historical basis for their faith. Taking the resurrection as the key article of faith, his verdict was that religion was an expression of the human mind's ability to generate myths and interpret them as truths revealed by God. Influenced by Hegel and Schleiermacher, Strauss characterized Christianity as a stage in the evolution of pantheism that had reached its culmination in Hegelian philosophy. He thus created an entirely new atmosphere of scholarship on Christ's life and historical criticism of the Bible. The furore turned the Life of Jesus into a cause célébre and to German liberals Strauss became a symbol for the freedom of thought.
- Sales Rank: #2722583 in Books
- Published on: 1972-12
- Ingredients: Example Ingredients
- Original language: German
- Number of items: 1
- Binding: Paperback
- 832 pages
Most helpful customer reviews
52 of 54 people found the following review helpful.
A Classic Still Worth Reading
By Don G. Evans
Strauss's 1835 Life of Jesus is a classic work which was the first to systematically examine the Gospel accounts of Jesus' life with the express purpose of trying to determine what is "mythical" as opposed to historical in them. The criteria he used to make this distinction are substantially the same as those used by critical scholars today, starting with a fundamental conviction that events in the Gospels which require a suspension of ordinary physical laws (walking on water, stilling storms, raising the dead, healing the blind) cannot be accepted as historical but should be understood as myths added to the narrative to bolster the early Church's claims of Jesus' divine commission. In Strauss's day, it was fashionable for rationalist scholars to try to provide naturalistic explanations for miraculous happenings. Strauss effectively demolishes their arguments by showing that they do not fit the plain sense of the texts and are usually harder to swallow than simple belief in the miracle itself.
To a modern student of critical historical Jesus literature, Strauss's approach to the texts will seem naïve. There is little in his exegesis that takes into account evolving strains of tradition reflected in the texts, rather he reads them as literally as possible, pointing out difficulties and inconsistencies that arise, particularly when more than one evangelist reports the same incident. He also demolishes, often with wry wit, the still popular tactic of claiming that if different Gospels report what sounds like the same incident, but these accounts are irreconcilable, then the only explanation is that there was more than one incident of the kind, for example, Jesus must have cleansed the temple in Jerusalem on two separate occasions since the synoptics place this immediately prior to the passion, while John places it early in Jesus' career. Strauss's detailed analyses are still very much to the point in dealing with conservative apologists, such as Gleason Archer, who maintain in the face of overwhelming evidence to the contrary that everything in the Gospels presented as historical fact must be true, regardless of the contortions needed to reconcile the accounts.
There are probably few books that can compare with Strauss's in being very well known and often referred to, but never in fact read. Fortunately, Sigler Press now has an excellent inexpensive edition in print, so readers can see for themselves, in George Eliot's superb translation, what put critical Jesus scholarship on the scholarly map and also cost Strauss his career as a theology professor. While not an "easy read," Life of Jesus is remarkably accessible. Yes, it sometimes quotes Latin, Greek and Hebrew without translation, but if you have your New Testament handy, as you should when you read it, it's pretty easy to follow the references, especially with the additional aids provided by Peter Hodgson, editor of the Sigler edition. It also, thankfully, at 800 pages, is not a work that needs to be read cover to cover. The discussions of individual events are largely self-contained, and can be read with great profit on their own. Life of Jesus deserves a place in every thinking Christian's library, as well as in the library of those interested in the history of critical scholarly research.
39 of 42 people found the following review helpful.
A brilliant mind with derelictions
By Paul Trejo
Albert Schweitzer said that there are two broad epochs of Bible Study - the period before David Strauss and the period after David Strauss. Strauss belongs to the 18th and 19th century German Protestant rationalist theological movement that tried to explain all the miracles of the Bible 'rationally'. The movement begins about 1776 with H. Reimarus and continues with J. Herder, K. Barhrdt, K. Venturini, H. Paulus, GWF Hegel and F. Schleiermacher. However, it is not ordinarily noted, but Hegel and Schleiermacher were in disagreement on just about everything, and David Strauss as a student of Schleiermacher, not Hegel.
Strauss' troubles began when he crossed the line and used Hegel's name. Hegel was the most famous philosopher of the day, and Strauss decided to drop his name in the marketing of his book. Wrong move. Hegelians, led by Bruno Bauer, hotly contested Strauss' claims to use their mentors name. In his follow-up to this book, IN DEFENSE OF MY LIFE OF JESUS AGAINST THE HEGELIANS (1838), Strauss contradicted himself -- he admitted that Hegel himself would not recognize his writing as representative of Hegel's theology. Ultimately, Strauss ended up alone.
Strauss was the world's first 'demythologizer' and that is saying a great since most 20th century theology centers around demythologization -- even late Catholic theology.
But let's set the record straight -- Strauss was hardly influenced by Hegel at all -- his real strength came from Schleiermacher. (Schleiermacher had his own method of triads.) Strauss tried to capitalize on Hegel's popularity and in fact this worked -- Strauss' book became a best-seller in 1835 and Strauss lived on the royalties for the rest of his life. However, he never wrote a best-seller after this one.
I would point out that Strauss no longer has the last word in Bible criticisms; for example, he did not see the logic in the Marcan Hypothesis, while most every other scholar since 1840 has accepted it. His defense of the priority of JOHN is quite weak. His quest for the historical Jesus was almost nil. His analysis of the mind-set of the Gospel Communities themselves, or of the Gospel authors themselves, was elementary.
Strauss did not create in a vacuum, nor may we say that he had no peers. In many ways his fame was fueled by a fiction, and he did significant damage to Hegelians by obscuring their actual and already complex theological nuances.
I liked this book and I recommend it. One needs to know Strauss before one can be fully fluent in, say, the Jesus Seminar and its authors. I think it is a necessary starting point for today's Bible scholar. To some degree I must agree with Albert Schweitzer: there are two broad epochs of Bible study -- the period before David Strauss and the period after David Strauss.
30 of 32 people found the following review helpful.
Old but good
By BHM
This book is an English translation of a classic German work written by David Strauss in the middle of the nineteenth century; most of the translation was done by the well-known novelist George Eliot (Mary Ann Evans). This is no lightweight monograph: Strauss is a scholar who draws on the relevant ancient sources and sprinkles his text with quotations in Greek, Latin and, to a lesser extent, Hebrew. However, only rarely does the argument turn on a lexical or grammatical peculiarity of one of these languages.
Strauss was one of the first theologians to perform a systematic analysis of the text of the New Testament from an essentially modern viewpoint. (For example, he does not believe in the existence of angels or demons.) Strauss works his way through the NT, taking each event or story as it occurs and subjecting it to a painstaking analysis. He relentlessly, one might even say mercilessly, exposes contradictions and inconsistencies in the NT text, considering and eliminating one-by-one all the attempts of conservative theologians to reconcile the irreconcilable. As Albert Schweitzer wrote in "The Quest for the Historical Jesus", Strauss's arguments "filled in the death-certificates of a whole series of explanations which, at first sight, have all the air of being alive, but are not really so."
Thus most of the book is still relevant, because it explodes harmonizing explanations that are still found today in popular Christian literature. However, there can be no doubt that Strauss is too single-minded in his desire to reduce everything in the NT to myth.
The book shows its age; for example, Strauss is of the opinion that Mark is little more than an abridgment of Matthew and Luke, although it is widely held today that Mark in fact has precedence. Almost all of Strauss's references to his contemporaries are to other German scholars, and the majority of these references are now difficult if not impossible to find. (It's easier to find the ancient works cited, such as those by Origen, Augustine, etc.) The book unfortunately lacks an index, and, considering the book's bulk, it is often very difficult indeed to find out if and where Strauss treats a particular NT story.
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