New York: Oxford University Press.īenz, Ernst. David Friedrich Strauß, Father of Unbelief: An Intellectual Biography. Downers Grove, IL: InterVarsity Press.īeiser, Frederick C. Lewiston, NY: Mellen.īeilby, James K., and Paul Rohdes Eddy, eds. Edited by Paul Trejo, translated by Jutta Hamm Esther Ziegler. An English Edition of Bruno Bauer’s 1843 Christianity Exposed: A Recollection of the Eighteenth Century and a Contribution to the Crisis of the Nineteenth Century. The Trumpet of the Last Judgement against Hegel the Atheist and Antichrist: An Ultimatum. Wissenschaft und Philosophie der Macht bei Nietzsche und Renan. Berne: Francke.īarbera, Sandro, and Giuliano Campioni. Linguistique générale et linguistique française. Edited by David Knowles, translated by Henry Bettenson. Concerning the City of God: Against the Pagans. Jensen in his account of Nietzsche’s role in the “quest” for the historical Jesus). ![]() In its conclusion, the chapter considers some of the problems with Nietzsche’s instrumentalization or even “weaponization” of the discourse of philology against the discourse of theology (such as those highlighted by Anthony K. Although nowadays it can be hard to appreciate the extent to which Renan was a public intellectual, he exercised an important influence on such theologically divergent figures as Paul Claudel and Alfred Loisy, and Nietzsche drew on material from Renan’s Histoire des origines du christianisme (7 vols, 1863–1883) while nevertheless voicing (at times, acerbic) criticism of Renan. Priest’s study, The Gospel According to Renan: Reading, Writing, & Religion in Nineteenth-Century France (2015). Daumer and Ernest Renan, a figure in whom renewed interest has been shown since the appearance of Robert D. ![]() The chapter then considers such significant staging-posts in the quest for the historical Jesus as Reimarus, Christian Hermann Weisse, and Bruno Bauer A.F. Ancient examples of the critique of the “historical Jesus” include Celsus, Porphyry, and Julian the Apostate, and it is argued that, despite the overlap between them as exemplars of the tradition of anti-Christian writing and his own critique, Nietzsche does not mention them because, as a classical philologist, he could assume that his audience would be familiar at least with the existence of these works, if not with their specific arguments. In order to contextualize the view of Jesus presented in The Anti-Christ as well as elsewhere, this chapter examines older examples of the critique of the “historical” Jesus before turning to the “quest for the historical Jesus” (as Albert Schweitzer called it) in the eighteenth and nineteenth centuries.
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