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Historical Jesus: Old Quest
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John Bowden's translation of Albert Schweitzer's The Quest of the Historical Jesus is available for sale from amazon.com. Buying this edition of Albert Schweitzer's book has the benefits of a modern translation and hard cover printed format.
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For this reason, the "First Quest for the Historical Jesus" became discredited. It was soon regarded as a sort of sentimental prism through which nineteenth-century middle-class Christians had domesticated the fiery Son of Man. No alternative to this breakup was offered. Until 1953.
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Once the distinction between the Jesus as portrayed in the gospels and the "historical Jesus" was made, efforts were made to reconstruct the latter. This was the origin of the historical-critical method. Often ideology influenced the attempt to reconstruct the historical Jesus to the point of distorting the results; typically the distortion was only recognized by future generations of scholars. The fervent use of the historical-critical method by participants in all three "quests," ... has yielded no consensus, only competing reconstructions, which supersede one another. Sometimes one hears the explanation of this diversity as being the inevitable result of slow progress, but this seems pure apologetic. Thus New Testament scholars should consider the possibility that the quest for the historical Jesus using the historical-critical method as a point of departure is doomed to failure owing to a lack of data.
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The historical Jesus is Jesus of Nazareth as reconstructed by historians using historical methods. These historical methods use critical analysis of gospel texts as the primary source for the biography of Jesus, along with non-biblical sources to reconstruct the historical context of first-century Judea. These methods do not include theological or religious axioms, such as biblical infallibility. Though the reconstructions vary, they generally agree on these basic points: Jesus was a Jewish teacher[1] who attracted a small following of Galileans and, after a period of ministry, was crucified by the Romans in the Iudaea Province during the governorship of Pontius Pilate. The quest for the historical Jesus began with the work of Hermann Samuel Reimarus.[2]
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Once begun, the quest of the historical Jesus continued in earnest. David Friedrich Strauss is perhaps the best known scholar from this period. Born in 1808, he held various teaching posts in his early life. He was called to Zürich as a Professor of Theology in 1839, but because of opposition to him by conservative Christians he was never allowed to take up his post. He lived as a freelance writer after that until his death in 1874.13 Strauss wrote his monumental work Das Leben Jesu, kritisch bearbeitet14 when he was 28 years old. In this work he patently rejected supernaturalism and rationalism and described the church’s handling of the historical information about Christ as myth.
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The three quests for the historical Jesus are only retrospective titles. When the quests were actually being undertaken, they were not self-conscious movements: Only afterward did they get the name. The First Quest was a natural tendency, under the influence of the French Enlightenment, to apply the rules of historical investigation to that most important subject of Western culture: the events of the sacred story of Jesus Christ. The Second Quest was an attempt to modify Bultmann's excessive and ideological skepticism in relation to the Gospels' and traditional Christianity's portrait of the founder. What is now viewed as a "Third Quest for the Historical Jesus" is a conglomerate of tendencies, mostly rooted in that most high-profile of all twentieth-century catastrophes, the Holocaust.
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Old Quest