THE NEW SCHAFF-HERZOG
1901; idem, Aktenstucke zur Geschichte der Jesuiten-Missionen in Deutschland, 1848-1872, ib, 1903; idem, Geschichte der Jesuiten in den Landern deutscher Zunge, ib. 1907; M. Rist, Die deutschen Jesuiten auf den Schlachtfeldern und in den Lazaretten 1866, 1870-1871, Freiburg, 1904. For North America: Jesuit Relations and Allied Documents; Travels and Explorations of the Jesuit Missionaries in Xew France, ed. R. G. Thwaites, 73 vols., Cleveland, O., 1896-1902; T. Hughes, Hist, of Society of Jesus in Xorth America colonial and federal, vol. i. to 1645, London, 1907: idem, Documents, vol. i., part I., nos. 1-140 (1605-183.s\ London, 190S; F. Parkman, The Jesuits in Xorth America in the Seventeenth Century, Boston, 1897; idem. Pioneers of France in the New World, ib. 1879; idem, La Salle and the Discovery of the Great West, ib. 1879; W. I.
Kip, The Early Jesuit Missions in North America, New York, 1882; idem, Historical Scenes from the Old Jesuit Missions, ib. 1875; Z. Engelhardt, The Missions and Missionaries of California, San Francisco, 1908. For other countries: H. Lutteroth, Russland und die Jesuiten 1772- 1820, Stuttgart, 1846; F. Mury, Les Jesuites a Cayenne, Strasburg, 1895; M. de Angles y Gortari, Los Jesuitas en el Paraguay, Assumption, 1896; R. Perez, La Compania de Jesus en Colombia y Centro-America, Valladolid, 1896; A. Astrain, Historia de la compania de Jesus en la asistencia de Espana, 2 vols., Madrid, 1902-05; R.B.Cunningham Graham, A Vanished Arcadia; being some account of the Jesuits in Paraguay, 1607 to 1767, New York, 1901; F. Colin, Lobar evangelica de los Obreros de la Compania de Jesus en las Islas Filipinas, Barcelona, 1904.
I. Consideration of the Sources. Heathen Writers (§ 1).
The Apostle Paul (§2).
Paul and the Earthly Life of Jesus (§ 3).
Other Epistolars (§ 4).
The Gospel of Luke (§ 5).
Mark and Matthew (§ 6).
The Primitive "Narrative Source" (§ 7).
"Sayings of Jesus" (§ 8).
Individual Sections of Luke and Matthew (§ 9).
The Gospel of John (§ 10).
Gospel Portrait of Christ not Invented (§ 11).
II. The Portrait of Jesus. His Humiliation (§ 1).
His Messiahship and Deity (§ 2). Central Conceptions (§3).
JESUS CHRIST.
III. Attempts to Naturalize the Portrait
of Jesus. Literary and Historical Criticism
(§ 1). Methods of Historical Criticism
(§ 2). Its Embarrassment (§ 3). Its Historical Development (§ 4). Its Issue (§ 5).
IV. The Life of Jesus.
In What Sense a "Life" Impossible
(§ 1). Framework of the "Life" (§ 2). Outline of the "Life" (§ 3). The Public Ministry (§ 4). Instruments of the Ministry (§ 5). The Virgin-Birth; the Resurrection
(§ 6).
B.
I.
II.
Limitation of the Field.
The Sources.
The Epistles of Paul (§ 1).
The Gospels (§ 2).
The Pauline Gospel (§ 3).
Its Relations and Character (§ 4).
The Petrine Gospel (§ 5).
Its Character (§ 6).
Consequences (§ 7).
Four Types of Tradition (§ 8).
The Gospel of John (§ 9).
Matthew and Luke (§ 10).
Q and the Aramaic Source (§ 11).
Results of Source Analysis (§ 12). III. Critical Outline of the Story of Jesus.
Relations with John the Baptist (§ 1). xThe Motive for Jesus' Ministry (§ 2). .^Message and Miracles (§ 3).
Breaking of Bread (§ 4).
Collision with the Authorities (§ 5).
The Crisis in Galilee (§ 6).
Jesus as " Son of Man " (§ 7).
The Finale (§ 8).
The Issue (§ 9).
A. I. Consideration of the Sources; The rise of Christianity was a phenomenon of too little apparent significance to attract the attention of the great world. It was only when it had refused to be quenched in the blood of its founder, and, breaking out of the narrow bounds of the obscure province in which it had its origin, was making itself felt in the centers of population, that it drew to itself a somewhat irritated notice. The interest of such heathen writers as mention it was in the movement, not in its author. But in speaking
of the movement they tell some-
1. Heathen thing of its author, and what they
Writers, tell is far from being of little moment.
He was, it seems, a certain " Christ," who had lived in Judea in the reign of Tiberius (14-37 a.d.), and had been brought to capital punishment by the procurator, Pontius Pilate (q.v.; cf. Tacitus, Annals, xv. 44). The significance of his personality to the movement inaugurated by him is already suggested by the fact that he, and no other, had impressed his name upon it. But the name itself by which he was known particularly attracts notice. This is uniformly, in these heathen writers, " Christ," not " Jesus." * Suetonius (Claudius, xxv.) not unnaturally confuses this " Christus " with the Greek name " Chrestus "; but Tacitus and Pliny show themselves better informed and preserve it accurately. " Christ," however, is not a personal name, but the Greek
* In Josephus, Ant. XVIII., iii. 3, XX., ix. 1, "Jesus," "Je«m, surnamed Christ," occur. But the authenticity of the passage.-, is questionable, especially that of the former.
rendering of the Hebrew title " Messiah." Clearly, then, it was as the promised Messiah of the Jews that their founder was reverenced by " the Christians "; and they had made so much of his Messiahship in speaking of him that the title " Christ " had actually usurped the place of his personal name, and he was everywhere known simply as " Christ." Their reverence for his person had, indeed, exceeded that commonly supposed to be due even to the Messianic dignity. Pliny records that this " Christ " was statedly worshiped by " the Christians " of Pontus and Bithynia as their God (Pliny, Epist., xcvi. [xcvii.] to Trajan). Beyond these great facts the heathen historians give little information about the founder of Christianity. What is lacking in them is happily supplied, however, by the writings of the Christians themselves. Christianity was from its beginnings a
literary religion, and documentary
2. The records of it have come down from the
Apostle very start. There are, for example,
Paul. the letters of the Apostle Paul (q.v.),
a highly cultured Romanized Jew of Tarsus, who early (34 or 35 a.d.) threw in his fortunes with the new religion, and by his splendid leadership established it in the chief centers of influence from Antioch to Rome. Written occasionally to one or another of the Christian communities of this region, at intervals during the sixth and seventh decades of the century, that is to say, from twenty to forty years after the origin of Christianity, these letters reflect the conceptions which ruled in the Christian com-