The Quest for Historical Jesus
With respects to the challenges that are faced to Christian theology through historical critical reading of the Bible, it never answered one question who was Jesus and when did he exactly live. The research that I have obtained on the quest for historical Jesus comes from Hans Schwarz Theology in a Global Context: the Last 200 Years and also from Albert Schweitzer’s The Quest for Historical Jesus. These two novels helped my research tremendously and gave me a starting point in my quest for Historical Jesus. During the nineteenth century a man by the name of Fredrich Schleiermacher began to lecture on the life of Jesus Christ. It was during this time that the search for Jesus Christ and historical artifacts was at an all time high. Three things factored in the search for Jesus. The first, being that there was a greater awareness of all the different sources that the New Testament contained. The second was that there was more information for biblical texts. The third reason is that with the emergence of romanticism, in Italy and Germany many people became intrigued with the Holy Land so more travels to the Holy Land became more popular and people would go there to find artifacts. With the artifacts that were being found it made more people interested in the life of the “founder” of the Christian Religion (Schwarz, p g 264). In 1819, Fredrich Schleiermacher was the first person to put the life of Jesus Christ into context where he could teach about it and have academic studies on it. At this point in time no one had ever tried to lecture on the life of Jesus Christ of Nazareth, it had only been written in books (Schwarz, p g 264). Schleiermacher’s Life of Jesus introduces humans to an order of transitional ideas that was quite different at the time. The value of the book lies within dogma tics and not in the history of the life. It wasn’t until 1864 that he finally came out with his book. The book is reconstructed of student’s notes because they were said to be obsolete (Schweitzer, p g 63). Fredrich Schleiermacher was searching for Jesus Christ’s system of theology and not historical Jesus. The empirical had no existence to him; his dialect was a dialect of exposition and not dialect that generates reality. The limitations of Historical Jesus only apply equally to the Jesus of Dogma; his uniqueness is not to be messed around with (Schweitzer, p g 63). With the course of dialectic treatment, all of the questions of the life of Jesus are hand in hand of one another, but none of them poses/solves the points of view rather they are just moments. “He is like a spider at work. The spider lets itself down from aloft, and after making fast some supporting threads to points below, it runs back to the center and there keeps spinning away. You look on fascinated, and before you know it, you are entangled in the web” (Schweitzer, p g 64). Schweitzer is explaining to his readers about Schleiermacher’s dialect and how magical it is. Paulus’ view of the title Son of Man, the Messianic self-consciousness of Jesus should be interpreted with the passage in Daniel. Schleiermacher then goes onto say “I have already said that it is inherently improbable that such a predilection would have been manifested by Christ, because the Book of Daniel does not belong to the prophetic writings properly so-called, but to the third division of the Old Testament literature” (Schweitzer, p g 64). So here Schleiermacher is saying that there is no way that such a book could have been created by Jesus Christ because the book belongs somewhere else and not in the prophetic writings. He then goes on to saying about the story of Jesus’ baptism “to lay such great stress upon the baptism, leads either to the Gnostic (of, relating to, or possessing knowledge, esp esoteric spiritual knowledge) view that it was only there that the logos unites itself with Jesus, or to the rationalistic (the doctrine that human reason, unaided by divine...
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