Book viii
. Concluding Philosophical Exposition of the Significance of the Person of Christ and of the Gospel Tradition.
88 _Geschichte Christus’ und seiner Zeit._ (History of Christ and His Times.) By Heinrich Ewald, Göttingen, 1855, 450 pp.
89 _Kritik der Geschichte der Offenbarung._
90 _Das entdeckte Christentum._ See also _Die gute Sache der Freiheit und meine eigene Angelegenheit_. (The Good Cause of Freedom, in Connexion with my own Case.) Zurich, 1843.
91 _Kritik der evangelischen Geschichte des Johannes._
92 Here and elsewhere Bauer seems to use “Christologie” in the sense of Messianic doctrine, rather than in the more general sense which is usual in theology.—TRANSLATOR.
93 We retain the German phrase, which has naturalised itself in Synoptic criticism as the designation of an assumed primary gospel lying behind the canonical Mark.
94 _Kritik der Paulinischen Briefe._ (Criticism of the Pauline Epistles.) Berlin, 1850‐1852.
95 _Kritik der Evangelien und Geschichte ihres Ursprungs._ (Criticism of the Gospels and History of their Origin.) 2 vols., Berlin, 1850‐1851.
96 _Christus und die Cäsaren. Der Ursprung des Christentums aus dem römischen Griechentum._ Berlin, 1877.
97 Hennell, a London merchant, withdrew himself from his business pursuits for two years in order to make the preparatory studies for this Life of Jesus. [He is best known as a friend of George Eliot, who was greatly interested and influenced by the “Inquiry.”—TRANSLATOR.] To the same category as Hennell’s work belongs the _Wohlgeprüfte Darstellung des Lebens Jesu_ (An Account of the Life of Jesus based on the closest Examination) of the Heidelberg mathematician, Karl von Langsdorf, Mannheim, 1831. Supplement, with preface to a future second edition, 1833.
98 Hase seems not to have recognised that the “Disclosures” were merely a plagiarism from Venturini. He mentions them in connexion with Bruno Bauer and appears to make him responsible for inspiring them; at least that is suggested by his formula of transition when he says: “It was primarily to him that the frivolous apocryphal hypotheses attached themselves.” This is quite inaccurate. The anonymous epitomist of Venturini had nothing to do with Bauer, and had probably not read a line of his work. Venturini, whom he had read, he does not name.
99 One of the most ingenious of the followers of Venturini was the French Jew Salvator. In his _Jésus‐Christ et sa doctrine_ (Paris, 2 vols., 1838), he seeks to prove that Jesus was the last representative of a mysticism which, drawing its nutriment from the other Oriental religions, was to be traced among the Jews from the time of Solomon onwards. In Jesus this mysticism allied itself with Messianic enthusiasm. After He had lost consciousness upon the cross He was succoured by Joseph of Arimathea and Pilate’s wife, contrary to His own expectation and purpose. He ended His days among the Essenes.
Salvator looks to a spiritualised mystical Mosaism as destined to be the successful rival of Christianity.
100 The reference should be Micah iv. 8.—F. C. B.
101 “Ich bin der Geist, der stets verneint.”—Mephistopheles in _Faust_.
102 _Aus der Jordanwiege nach Golgatha; vier Bücher über das Evangelium und die Evangelien._
103 _Die Geschichte Jesu auf Grund freier geschichtlicher Untersuchungen über das Evangelium and die Evangelien._
104 For Noack’s reconstruction of it see Book iii . pp. 196‐225.
105 For the reconstruction see