Difference between revisions of "Category:Historical Jesus Studies"

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[[File:Rudolf Bultmann.jpg|thumb|150px|[[Rudolf Bultmann]]]]
[[File:Rudolf Bultmann.jpg|thumb|150px|[[Rudolf Bultmann]]]]


*[[1400s]]-[[1500s]] -> [[JeS 1400s]] & [[JeS 1500s]]
The earliest Lives of Jesus of the Renaissance were theological or poetical harmonies of the four Gospels, authored by humanists like [[Antonio Cornazzano]] and [[Pietro Aretino]]. A more critical approach emerged with the Reformation. [[Martin Luther]] discussed the Jewishness of Jesus and by the end of the 16th century the work of [[Bartolomeo Dionigi]] located the life of Jesus within Jewish history.
*[[1600s]] -> [[JeS 1600s]]
At the beginning of the 17th century the tale of the "Wandering Jew" spread into Europe. The anti-Semitic implications of the myth of the impious Jew cursed by Jesus and condemned to wander until the end of time would greatly affect even the scholarly and fictional narratives of the life of Jesus based on canonical sources.
The most popular ''Lives of Jesus'' of the century were those authored by French Jesuit [[Bernardin de Montereul]] and [[Nicola Avancini]], in 1637 and 1666 respectively. They were harmonies of the four gospels.
Fictional works were popular representations of the events surrounding the birth and passion of Christ.
*[[1700s]] -> [[JeS 1700s]]
Jesus remained an important subject in the arts, as attested especially by the production of numerous oratorios, including Bach's Matthäuspassion, Haendel's Messiah, and the many based on Metastasio's libretto, The Passion of Jesus Christ. In 1768 Scottish preacher [[John Cameron]] published what is regarded as the first modern novel on Jesus
The Enlightenment brought about a more rationalistic approach to scriptures. The historical investigation of the origins of Christianity began with the British deists ([[John Locke]], [[John Toland]], [[Thomas Chubb]], [[Thomas Morgan]], [[Thomas Woolston]], [[Peter Annet]]). By the end of the century the idea emerged that the gospels might not have told the "true" story of Jesus. Maybe Jesus was a Jewish religious leader ([[Voltaire]]) or a political revolutionary, whose failure prompted his reinterpretation as a religious figure ([[Hermann Samuel Reimarus]]), or maybe Jesus did not even exist and his biography was a completely mythological construct ([[Constantin-François Volney]]).
The unpublished work of [[Georg Wilhelm Friedrich Hegel]] in 1795 shows how in light of Emanuel Kant's thought Jesus had become to be interpreted in German philosophical circles as a teacher of a morality founded on reason. 
*[[1800s]] -> [[JeS 1800s]]
At the beginning of the 19th century the first critical approaches to the Life of Jesus were characterized by the attempt either to "eliminate" the supernatural elements in the Gospel narratives (Jefferson) or to "explain" them in rationalistic terms (Paulus). The breakthrough came with the work of [[David Friedrich Strauss]] (1835) who showed that the Gospel narratives ought not to be taken as "objective" reports but as "mythological" retelling of historical events. Strauss defined what would become the "scholarly" approach; the success of his work marked the beginning of contemporary research on the Historical Jesus. The Emancipation of the Jews in Western Europe led to the emergence of Jewish scholarship and [[Joseph Salvador]] was in 1838 the first Jewish scholar to deal with the historical Jesus.
*[[1800s]] -> [[JeS 1800s]]




Revision as of 06:40, 21 August 2015

Main Page -> Historical Jesus Studies (HJS) Home Page
Main Page -> Historical Jesus Studies (HJS) Home Page

Jesus.jpg


Historical Jesus Studies is a field of research in Second Temple Judaism, that specializes in the study of Jesus of Nazareth. It includes scholarly works by international specialists, as well as selected fictional and non-fictional works by authors who have influenced the development of scholarship in the field.

HJS 1500s -- History of research -- Overview
HJS 1500s -- History of research -- Overview
Martin Luther
Georg Frideric Haendel
Hermann Samuel Reimarus
David Friedrich Strauss
Lew Wallace
File:Ernst Renan.jpg
Ernst Renan
Albert Schweitzer
Claude G. Montefiore
Giovanni Papini
Joseph Klausner
Rudolf Bultmann

The earliest Lives of Jesus of the Renaissance were theological or poetical harmonies of the four Gospels, authored by humanists like Antonio Cornazzano and Pietro Aretino. A more critical approach emerged with the Reformation. Martin Luther discussed the Jewishness of Jesus and by the end of the 16th century the work of Bartolomeo Dionigi located the life of Jesus within Jewish history.

At the beginning of the 17th century the tale of the "Wandering Jew" spread into Europe. The anti-Semitic implications of the myth of the impious Jew cursed by Jesus and condemned to wander until the end of time would greatly affect even the scholarly and fictional narratives of the life of Jesus based on canonical sources.

The most popular Lives of Jesus of the century were those authored by French Jesuit Bernardin de Montereul and Nicola Avancini, in 1637 and 1666 respectively. They were harmonies of the four gospels.

Fictional works were popular representations of the events surrounding the birth and passion of Christ.

Jesus remained an important subject in the arts, as attested especially by the production of numerous oratorios, including Bach's Matthäuspassion, Haendel's Messiah, and the many based on Metastasio's libretto, The Passion of Jesus Christ. In 1768 Scottish preacher John Cameron published what is regarded as the first modern novel on Jesus

The Enlightenment brought about a more rationalistic approach to scriptures. The historical investigation of the origins of Christianity began with the British deists (John Locke, John Toland, Thomas Chubb, Thomas Morgan, Thomas Woolston, Peter Annet). By the end of the century the idea emerged that the gospels might not have told the "true" story of Jesus. Maybe Jesus was a Jewish religious leader (Voltaire) or a political revolutionary, whose failure prompted his reinterpretation as a religious figure (Hermann Samuel Reimarus), or maybe Jesus did not even exist and his biography was a completely mythological construct (Constantin-François Volney).

The unpublished work of Georg Wilhelm Friedrich Hegel in 1795 shows how in light of Emanuel Kant's thought Jesus had become to be interpreted in German philosophical circles as a teacher of a morality founded on reason.

At the beginning of the 19th century the first critical approaches to the Life of Jesus were characterized by the attempt either to "eliminate" the supernatural elements in the Gospel narratives (Jefferson) or to "explain" them in rationalistic terms (Paulus). The breakthrough came with the work of David Friedrich Strauss (1835) who showed that the Gospel narratives ought not to be taken as "objective" reports but as "mythological" retelling of historical events. Strauss defined what would become the "scholarly" approach; the success of his work marked the beginning of contemporary research on the Historical Jesus. The Emancipation of the Jews in Western Europe led to the emergence of Jewish scholarship and Joseph Salvador was in 1838 the first Jewish scholar to deal with the historical Jesus.










HJS 1500s -- Highlights
HJS 1500s -- Highlights

Timeline.jpg


2010s (Top) -- 2000s (Top) -- 1990s (Top) -- 1980s (Top) -- 1970s (Top) -- 1960s (Top) -- 1950s (Top) -- 1940s (Top) -- 1930s (Top) -- 1920s (Top) -- 1910s (Top) -- 1900s (Top) -- 1850s (Top) -- 1800s (Top) -- 1700s (Top) -- 1600s (Top) -- 1500s (Top) -- 1400s (Top) -- PreModern (Top) -- Medieval (Top)



Biography.jpg



Texts
Texts


Life of Jesus
Life of Jesus


People
People


Categories
Categories


Cognate Fields
Cognate Fields


Subcategories

This category has only the following subcategory.

Pages in category "Historical Jesus Studies"

The following 181 pages are in this category, out of 181 total.

 

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Media in category "Historical Jesus Studies"

The following 34 files are in this category, out of 34 total.

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