Page:Quest of the Historical Jesus (1911).djvu/20

 of Reimarus and Bruno Bauer have no solidity; they are mere products of the imagination. But there is much more historical power in their clear grasp of a single definite problem, which has blinded them to all else, than there is in the circumstantial works of Beyschlag and Bernard Weiss.

But once one has accustomed oneself to look for certain definite landmarks amid this apparent welter of contusion one begins at last to discover in vague outline the course followed, and the progress made, by the critical study of the life of Jesus.

It falls, immediately, into two periods, that before Strauss and that after Strauss. The dominant interest in the first is the question of miracle. What terms are possible between a historical treatment and the acceptance of supernatural events? With the advent of Strauss this problem found a solution, viz., that these events have no rightful place in the history, but are simply mythical elements in the sources. The way was thus thrown open. Meanwhile, alongside of the problem of the supernatural, other problems had been dimly apprehended. Reimarus had drawn attention to the contemporary eschatological views; Hase, in his first Life of Jesus (1829), had sought to trace a development in the self-consciousness of Jesus.

But on this point a clear view was impossible, because all the students of the subject were still basing their operations upon the harmony of the Synoptics and the Fourth Gospel; which means that they had not so far felt the need of a historically intelligible outline of the life of Jesus. Here, too, Strauss, was the light-bringer. But the transient illumination was destined to be obscured by the Marcan hypothesis, which now came to the front. The necessity of choosing between John and the Synoptists was first fully established by the Tübingen school; and the right relation of this question to the Marcan hypothesis was subsequently shown by Holtzmann.

While these discussions of the preliminary literary questions were in progress the main historical problem of the life of Jesus was slowly rising into view. The question began to be mooted: what was the significance of eschatology for the mind of Jesus? With this problem was associated, in virtue of an inner connexion which was not at first suspected, the problem of the self-consciousness of Jesus. At the beginning of the ‘nineties it was generally felt that, in the solution given to this dual problem, and in some measure assured knowledge of the outward and inward course of the life of Jesus had been reached. At this point Johannes Weiss revived the comprehensive claim of Reimarus on behalf of