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:''This article is about the history of academic Jesus research. See Historical Jesus for the discussion of the historical evidence of his existence, and Portraits of the historical Jesus for portraits of his life. For the book by Albert Schweitzer see The Quest of the Historical Jesus.'' The quest for the historical Jesus refers to academic efforts to provide a historical portrait of Jesus.〔''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell (1 Jan 1999) ISBN 0664257038 pages 13-15〕 Since the 18th century, three scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during each specific phase.〔''The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN 0830815449 pages 9-13〕〔''The Quest for the Plausible Jesus: The Question of Criteria'' by Gerd Theissen and Dagmar Winter (Aug 30, 2002) ISBN 0664225373 pages 1-6〕〔''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell (1 Jan 1999) ISBN 0664257038 pages 19-23〕 These quests are distinguished from earlier approaches because they rely on the historical method to study biblical narratives. While textual analysis of biblical sources had taken place for centuries, these quests introduced new methods and specific techniques to establish the historical validity of their conclusions.〔''Criteria for Authenticity in Historical-Jesus Research'' by Stanley E. Porter 2004 ISBN 0567043606 pages 100-120〕 The enthusiasm shown during the first quest diminished after the 1906 criticism of Albert Schweitzer, who pointed out various shortcomings in the approaches used at the time. The second quest began in 1953 in the middle of it and introduced a number of new techniques, but reached a plateau in the 1970s.〔 In the 1980s a number of scholars gradually began to introduce new research ideas,〔〔 initiating a third quest characterized by the latest research approaches.〔Robert E. Van Voorst ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' Eerdmans Publishing, 2000. ISBN 0-8028-4368-9 pages 2-6〕〔''Criteria for Authenticity in Historical-Jesus Research'' by Stanley E. Porter 2004 ISBN 0567043606 pages 28-29〕 While there is widespread scholarly agreement on the existence of Jesus,〔〔 and a basic consensus on the general outline of his life,〔 the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts.〔〔 There are overlapping attributes among the portraits, and while pairs of scholars may agree on some attributes, those same scholars may differ on other attributes, and there is no single portrait of the historical Jesus that satisfies most scholars.〔〔〔Amy-Jill Levine in the ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. 2006 Princeton University Press ISBN 978-0-691-00992-6 pages 1: "no single picture of Jesus has convinced all, or even most scholars"〕 == First Quest == As the Enlightenment ended, various scholars in Europe began to go beyond textual analysis and the development of gospel harmonies and began to produce biographies of Jesus typically referred to as ''Lives of Jesus''.〔〔 These biographies attempted to apply some historical techniques to a harmonized version of the gospel accounts, and produced new overviews of the life of Jesus.〔〔 These attempts at constructing a biography of Jesus came to be known as the first "quest for the historical Jesus", a term effectively coined by Albert Schweitzer's book which was originally titled "The Quest of the Historical Jesus: A Critical Study of Its Progress from Reimarus to Wrede".〔〔 By late 19th century, hundreds of ''Lives of Jesus'' were written. Some of these were purely sensational: They were not produced because any new data had appeared, but because some people read and interpreted the gospels in new ways.〔〔 These stories of the ''Lives of Jesus'' were often romanticized, highly psychological or included new elements which did not appear in any of the gospels or other historical documents. For example, Ernest Renan used the incident where Jesus rides a donkey during his Triumphal entry into Jerusalem to build a story in which Jesus the carpenter was a gentle prophet who had a donkey in Galilee and rode it while traveling between its different towns.〔〔〔''John's Gospel and the History of Biblical Interpretation: Bk. 1'' by Sean P. Kealy (Dec 2002) ISBN 077346980X page 426〕 Mark Powell states that the production of these ''Lives of Jesus'' were typically driven by three elements: 1. the imposition of a grand scheme (e.g. Jesus as a reformer) which dictated the theme of the work and in terms of which the gospels were interpreted; 2. the exclusion of those parts of the gospel accounts that did not fit in the scheme; 3. the addition of new material which did not appear in any of the gospels to fill in the gaps in the story.〔 Andreas J. Köstenberger states that in many cases these stories portrayed Jesus "like the questers themselves" rather than a first-century Jewish figure.〔''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 112: "The inevitable result of the first quest was that Jesus looked more like the questers themselves than the first century Jew that Jesus was"〕 The underlying theme used by the authors of the various ''Lives of Jesus'' during the first quest varied. In some cases it aimed to praise Christianity, in other cases to attack it.〔〔 One of the earliest notable publications in the field was by Hermann Reimarus (1694-1768) who portrayed Jesus as a less than successful political figure who assumed his destiny was to place God as the king of Israel.〔 Reimarus wrote a treatise which rejected miracles and accused the Bible authors of fraud, but he did not publish this.〔"Reimarus, Hermann Samuel." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 Later, Gotthold Lessing (1729 – 1781) posthumously published Reimarus' thesis.〔"Historical Jesus, Quest of the." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 Baron d'Holbach (1723-1789) who had no interest in recovering a historical Jesus but to criticize religion wrote "Ecce Homo -The History of Jesus of Nazareth" and published it anonymously in Amsterdam in 1769.〔''Resurrecting Jesus: The Earliest Christian Tradition and Its Interpreters'' by Dale C. Allison Jr. (Aug 18, 2005) ISBN 0567029107 pages 109 and 201〕〔''The Enlightenment World'' by Martin Fitzpatrick, Peter Jones 2004 ISBN 0415215757 page 172〕 The book was translated into English by George Houston, and published in 1799 and then 1813, for which Houston (who confessed himself to be the author) was condemned for blasphemy to two years in prison.〔''Blasphemy'' by David Lawton (Jul 1, 1993) ISBN 0812215036 page 133〕 David Strauss (1808–1874) who, at the age of 27 years, pioneered the search for the "Historical Jesus" by rejecting all supernatural events as mythical elaborations. His 1835 work, ''Life of Jesus'' was one of the first and most influential systematic analyses of the life story of Jesus, aiming to base it on unbiased historical research.〔〔 Strauss viewed the miraculous accounts of Jesus' life in the gospels in terms of myths which had arisen as a result of the community's imagination as it retold stories and represented natural events as miracles.〔〔''Familiar Stranger: An Introduction to Jesus of Nazareth'' by Michael J. McClymond (Mar 22, 2004) ISBN 0802826806 page 82〕 Among the works that appeared after Strauss Ernest Renan's book ''Vie de Jesus'' which combined scholarship with sentimental and novelistic psychological interpretation was very successful and had eight re-printings in three months.〔 Renan merged gospel narratives with his own psychological interpretations, e.g. that Jesus preached a "sweet theology of love" in Galilee but turned into a revolutionary once he encountered the establishment in Jerusalem.〔 Johannes Weiss (1863 - 1914) and William Wrede (1859–1906) brought the eschatological aspects of the ministry of Jesus to the attention of the academic world.〔''The First Christian'' by Paul F. M. Zahl (Jun 30, 2003) ISBN 0802821103 page 20-21〕 Both Weiss and Wrede were passionately anti-liberal and their presentations aimed to emphasize the unusual nature of the ministry and teachings of Jesus.〔 Wrede wrote on the Messianic Secret theme in the Gospel of Mark and argued that it was a method used by early Christians to explain Jesus not claiming himself as the Messiah.〔''Mark as Story: Retrospect and Prospect'' by Iverson, Kelly R., Skinner Christopher W. (Apr 26, 2011) ISBN 1589835484 page 183〕 Schweitzer himself also argued that all the 19th century presentations of Jesus had either minimized or neglected the apocalyptic message of Jesus, and he developed his own version of the profile of Jesus in the Jewish apocalyptic context.〔 Schweitzer then became convinced that the search for a historical Jesus was futile, abandoned biblical scholarship and went to Africa as a medical missionary.〔 Albert Kalthoff (1850 – 1906) In the chapter "Was There An Historical Jesus?" of his 1904 work, ''How Christianity arose. New contributions to the Christ-problem'' (published in English 1907 as ''The rise of Christianity'') wrote, "A Son of God, Lord of the World, born of a virgin, and rising again after death, and the son of a small builder with revolutionary notions, are two totally different beings. If one was the historical Jesus, the other certainly was not. The real question of the historicity of Jesus is not merely whether there ever was a Jesus among the numerous claimants of a Messiahship in Judea, but whether we are to recognise the historical character of this Jesus in the Gospels, and whether he is to be regarded as the founder of Christianity." Albert Schweitzer (1875–1965), a historian of theology, who presented an important critical review of the history of the search for Jesus's life in ''The Quest of the Historical Jesus – From Reimarus to Wrede'' (1906, first edition), denouncing the subjectivity of the various writers who injected their own preferences in Jesus's character. There is one chapter (Ch. 10) on the Two-source hypothesis of Christian Hermann Weisse and the Wilke hypothesis of Christian Gottlob Wilke and three chapters to David Strauss (Ch. 7, 8, and 9), and a full chapter to Bruno Bauer (Ch. 11). Bruno Bauer (1809–1882) was the first academic theologian to affirm the non-historicity of Jesus. However his scholarship was buried by German academia, and he remained a pariah, until Albert Kalthoff rescued his works from neglect and obscurity. A direct challenge to the first quest was ''The Christ Myth'', first published in 1909 by Arthur Drews on the Christ myth theory and the denial of the existence of a historical Jesus. Drews, by amplifying and publicizing the thesis initially advanced by Bruno Bauer,〔("Bruno Bauer", by Douglas Moddach, 2009, ''Stanford Encyclopedia of Philosophy (SEP)'' )〕 rose to international prominence from the resulting international controversy provoked by his book. In 1912, S. J. Case noted that within the last decade, doubts about Jesus existence had been advanced in several quarters, but nowhere so insistently as in Germany where the skeptical movement had become a regular propaganda, "Its foremost champion is Arthur Drews, professor of philosophy in Karlsruhe Technical High School. Since the appearance of his ''Christusmythe'' in 1909 the subject has been kept before the public by means of debates held in various places, particularly at some important university centers such as Jena, Marburg, Giessen, Leipzig, Berlin." To discuss Drews's thesis, Schweitzer added two new chapters in the 1913 second edition of his work, ''The Quest of the Historical Jesus''. (''Geschichte der Leben-Jesu-Forschung'', 2. Auflage, 1913)〔(Albert Schweitzer, ''The Quest of the Historical Jesus'', 2d ed. 1913, Ch. 22, p. 451 )〕 *Ch. 22, (p. 451–499), "The New Denial of the Historicity of Jesus" (''Die Neueste Bestreitung der Geschichtlichkeit Jesu'') analyzes Drews's thesis, plus eight writers in support of Drews's thesis about the non-existence of Jesus: J. M. Robertson, Peter Jensen, Andrzej Niemojewski, Christian Paul Fuhrmann, W.B. Smith, Thomas Whittaker, G.J.P.J. Bolland, Samuel Lublinski. Three of them favor mythic-astral explanations. *Ch. 23 (p. 500–560), "The Debate About the Historicity of Jesus" (''Die Diskussion über die Geschichtlichkeit Jesu''), reviews the publications of 40 theologians/scholars in response to Drews, and mentions the participants in the Feb. 1910 public debate. Most of the publications are critical and negative. Schweitzer continues his systematic exposure of the problems and difficulties in the theories of the ''Bestreiter'' ("challengers') and ''Verneiner'' ("deniers") — the Dutch Radicals, J. M. Robertson, W. B. Smith and Drews – and the authenticity of Paul's epistles and Paul's historicity as well. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Quest for the historical Jesus」の詳細全文を読む スポンサード リンク
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