Arthur Drews - PDF Wikipedia Aug. 23, 2012 PAGES - Radikalkritik

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Hoffmann has mentioned that Bart D. Ehrman's book, Did Jesus Exist?, is "exceptionally disappointing and not an adequate rejoinder to the routinely absurd ideas of the Jesus-deniers. For that reason... I have had to abandon my indifference and get back into the fight--on the side of the son of man."[30]. Hoffmann has announced a major book, intended to become the master refutation of the Christ Myth thesis, in order to block the insidious increase of its popularity, and to safeguard the integrity of New Testament studies (New Oxonian, May 22, 2012) This essay is in part an attempt to clarify procedural issues relevant to what is sometimes called the “Christ-myth” or “Non-historicity” thesis—an argumentative approach to the New Testament based on the theory that the historical Jesus of Nazareth did not exist...The failure of scholars to take the “question of Jesus” seriously has resulted in a slight increase in the popularity of the non-historicity thesis, a popularity that—in my view—now threatens to distract biblical studies from the serious business of illuminating the causes, context and development of early Christianity...It is a preface of sorts to a more ambitious project on the myth theory itself and what we can reliably know–if anything—about the historical Jesus. [Emphasis added][28] Many more similar books are in the works by academic and independent scholars, all capitalizing on the new wave of interest — a vogue similar to that of a 100 years ago. Major publishers are jumping in the bandwagon, welcoming the renewed discussion of Drews's Christ Myth thesis and the expanding public debate on Jesus Historicity versus Non-Historicity. Christ Myth II - The Witnesses to the Historicity of Jesus (1912) Critique of Circular Historical Theology and its Sentimental Lives of Jesus Arthur Drews published a second part to his book, Die Christusmythe II: "Die Zeugnisse für die Geschichtlichkeit Jesu" (1911), to answer objections of
scholars and critically examine the historical method of theologians. Joseph McCabe (1867–1955), a formidably gifted linguist, orator, writer and translator, [31] who started life as a Roman Catholic priest, produced a first-class translation of Christ Myth II as The Witnesses to the Historicity of Jesus (1912), published both in London and Chicago. The Question of the Historicity of Jesus The Preface of this classic book states:[32] Albert Schweitzer The question of the historicity of Jesus [die Frage nach der Historizität von Jesus Christus] is a purely historical question to be settled with the resources of historical research. [emphasis added] In Ch. 3, "The Methods of Historical Criticism" of Part IV, "The Witness of the Gospels", Drews denounces the unscientific methodology principles of Theological History which have been used in The Quest for the Historical Jesus, the new theological vogue since David Strauss (1808–1874), and
Page 1 and 2: Arthur Drews Arthur Drews Christian
Page 3 and 4: an awakening for a German Faith, an
Page 5 and 6: Osiris on a lapis lazuli pillar in
Page 8 and 9: Contents 1 The Christ Myth (1909) 1
Page 10 and 11: 5.9.2 Engels's Article On the Histo
Page 12 and 13: The Christ Myth (1909) Along with B
Page 14 and 15: German from 1890 to 1904[7]), who s
Page 16 and 17: 3. Mixed with the patterns of Persi
Page 18 and 19: Raphaël, Transfiguration of Christ
Page 20 and 21: Berlin Zoological Garden Zoologisch
Page 22 and 23: But Drews had some quality supporte
Page 24 and 25: Albert Schweitzer, The Quest of the
Page 26 and 27: the validity of the supernatural, m
Page 28 and 29: convenient, but imprecise journalis
Page 30 and 31: George Albert Wells, Did Jesus Exis
Page 32 and 33: R. Joseph Hoffmann, The New Oxonian
Page 34 and 35: Richard C. Carrier, Proving History
Page 38 and 39: esulted in a long string of Lives o
Page 40 and 41: 4. Talmud: offers no contemporary r
Page 42 and 43: Farnese Hercules, a Roman copy from
Page 44 and 45: Women at the empty tomb, by Fra Ang
Page 46 and 47: "in order to convince Peter that he
Page 48 and 49: Bronzino's depiction of the Crucifi
Page 50 and 51: Sermon on the Mount, by Carl Bloch
Page 52 and 53: (a) The Tradition of the Words of t
Page 54 and 55: Psalm 22:1-8 in St. Albans Psalter
Page 56 and 57: [Ch. 8, "Historians and the Gospels
Page 58 and 59: Albert Schweitzer, 1952 Nobel portr
Page 60 and 61: Bruno Bauer, German founder of the
Page 62 and 63: (contrary to F.C. Baur and Tübinge
Page 64 and 65: Review of Other Historicity Deniers
Page 66 and 67: Redeemer. Scholars like Harnack rel
Page 68 and 69: Ludwig Feuerbach - God did not crea
Page 70 and 71: Bruno Bauer had started as a studen
Page 72 and 73: A contemporary drawing of Karl Marx
Page 74 and 75: Bauer published a pamphlet Die Jude
Page 76 and 77: Friedrich Engels, a founding partne
Page 78 and 79: question of the historical origin o
Page 80 and 81: etween is not possible. In this era
Page 82 and 83: favor of...Monism...known as Panthe
Page 84 and 85: Wells, for instance, saw Jesus as a
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Portrait of Friedrich Nietzsche by
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Eduard von Hartmann, whose Unconsci
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■ And the revolution of Darwinism
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eplaced by God-mankind, an adaptati
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confiding in the divine control of
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concepts that he felt were bastardi
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Drews himself explains in The Denia
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■ The Myth of Mary (1928): which
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harangue the crowds. But, in his ac
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This trend is described in the book
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With the National Socialist Party's
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Harnack, a result of the splitting
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■ Blood and Soil [Blut und Boden]
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Drews, an elitist thinker in the He
Page 114 and 115:
situation in Germany. The philosoph
Page 116 and 117:
led to the final destruction of the
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dilettantism [Abweichungen von der
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And he gained the esteem of van den
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■ Nietzsche als Antipode Wagners,
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17. ^ Kernprobleme der Gegenwart. B
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■ Thomas L. Thompson and Thomas V
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62. ^ "The Witness of Tradition" 63
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106.^ Jacob Golomb et Robert S. Wis
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External links ■ The Christ Myth
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