LIFE AND niNISTRV
0FJ6SXIS BY
FVUDOLPH OTTO, LIC.TH.

Djvi ni tvL ibja r/

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Life and Ministry of Jesus
According to the
Historical and Critical Method

Being a Course of Lectures by
Rudolph Otto, Lie. Th.

Translated from the Third Unaltered Edition by
H. J. Whitby, B. D.

Chicago
The Open Court Publishing Co.
London Agents: Kegan Paul, Trench, Trubner & Co., Ltd.
1908

Copyright 1908
by
THE OPEN COURT PUBLISHING CO.
CHICAGO

PREFACE.
Two images of the life and the ministry of Jesus
confront us to-day; the ecclesiastical image, which is
the product of unsifted matter, and the critical, which
is the product of matter that has passed the ordeal of
the critical and historical method. A few friends of
the Church in Hanover desired to acquire, in outline
at least, a knowledge of this latter. This led to the
preparation and finally to the publication of these
lectures. The wisdom of venturing a sketch, where a
complete picture was necessary, of "popularizing"
sciences which were as yet hardly complete, of saying
things that might perhaps create danger and unrest,
may well be questioned. Such considerations led the
lecturer to permit at first only a limited and manuscript
impression of them. But the need of reforming and
developing our traditional and ecclesiastical views is so
urgent and imperative as to justify every honorable
attempt directed to this end. And if the sciences of
historical and critical investigation are not yet com
plete, the general foundation and the entire direction
of the movement have been determined long ago.
And if these investigations into the origins of our
religion disturb and disquiet some, they emancipate
and reinstate others. The knowledge that these
lectures were instrumental to such ends and the fact
that a mere manuscript impression called forth a
public attack, led to their publication. It is to be
hoped that the intention of the author will be so far
respected as to restrain any one from using them for
purposes of propaganda, and that his judgment regard
ing them shall be accepted, namely, that if they succeed
in getting the readers to properly relate themselves to
the subjects under discussion and to acquaint them-
> selves more thoroughly with them, their mission will
have been fulfilled.
Gottingen, February, 1902.

CONTENTS.
I. THE HISTORICAL SOURCES FOR THE LIFE
AND THE MINISTRY OF JESUS CHRIST:
The four leading Pauline letters; The four Gospels;
The difference between the Synoptics and the
Fourth Gospel; The Fourth Gospel not an histor
ical source; The historical worth of the Synoptics;
The Synoptics not of equal worth in all parts; The
Gospel of Mark the oldest and the most reliable;
Mark a source for Matthew and Luke; The Say
ings of the Lord  1
II. A SKETCH OF THE LIFE AND MINISTRY OF
JESUS:
The narratives of the birth of Jesus are legends, not
history; Jesus the Son of Joseph; Origin of the leg
end of the virgin birth; The twelve-year-old Jesus
in the temple; Reliable preliminary history; John,
the Baptist; The preaching of John concerning "the
kingdom of God" and concerning the "Messiah";
The baptism of Jesus by John; The call of Jesus;
Temptation; The public entrance; The Miracles
of Jesus; The little daughter of Jairus; A growing
success; Incipient opposition; The alternative;
Jesus the Messiah; The crisis; Thoughts of the
death-offering; The hope of the return; The catas
trophe; "Resurrection"  15
III. THE TEACHINGS OF JESUS:
Jesus' preaching of the "kingdom of God"; His preach
ing of the kingdom a framework for an entirely new
spiritual content; purification of the ethical con
science; The new piety; The new righteousness;
The Eternal Gospel; The relation of the frame
work and the content of the preaching of Jesus; A
final and valid redemption; The internal kingdom
of God; Jesus the ascete? The character of Jesus;
our Lord  51
IV. A CLOSING WORD  86

"In recent books on logic, distinction is made between two
orders of inquiry concerning anything. First, what is the nature
of it? How did it come about? What is its constitution, origin
and history? And, second, what is its importance, meaning, or
significance, now that it is once here? Thp answer to the one ques
tion is given in an existential judgment or proposition. The answer
to the other is a proposition of value, what the Germans call a
wertkurtheil, or what we may, if we like, denominate a spiritual
judgment. What is called the higher criticism of the Bible i3
only a study of the Bible from this existential point of view,
neglected too much by the earlier church."
Prof. William James, LL. D.
"But, as a rule, English work [in contrast to the German] of
the last twenty years has been neutral or defensive. I fully believe
that this period not only is coming, but has come to an end. There
is evidence around us on many sides that a new spirit is abroad.
When a German scholar sets himself a particular thesis, his first
step is to get to know, as nearly as he can, all that has been" written
about it. In this way every step is based upon previous steps,
and the continuity of research is never broken."
Prof. William Sanday, D. D. LL. D., Litt. D.
**He who studies the Bible, not as a partisan, but as a scholar,
in the same spirit that the historian studies Greek and Roman
literature, finds the Biblical books invaluable, for they are the
precious documents of the religious evolution of mankind. Such
men as Goethe, Humboldt and Huxley, the great pagans of modern
times, had only words of praise for the Bible. They found in it an
inexhaustible source of wisdom and poetry." Da. Paul Cabus.

THE HISTORICAL SOURCES FOR THE
LIFE AND MINISTRY OF JESUS.
I am to speak to you of the life and ministry
of Jesus, according to the historical and sci
entific conception. The first question, then, is :
Whence do we derive our knowledge of the
person, of the ministry, and of the life of
Jesus? What are the sources of the history?
Substantially the only sources are the Scrip
tures of the New Testament. The New Testa
ment is not a single book; it is almost a small
library of books and booklets, which were com
posed at different times, by different authors,
and with very different contents and purposes.
The Church gathered them in the course of its
first centuries. It was convinced that in them
it possessed products of its classical period,
namely, the Apostolic age, and also trustworthy
memoirs and authentic records of its origin.
This collection was made not without great
caution, and not without historical sense and
(D

2 LIFE AND MINISTRY OF JESUS.
admirable tact. It chose from a great number
of less worthy and uncertain materials those
which, for ethical and religious reasons, stood
the highest, and which had pre-eminently the
greatest claim to genuineness, that is, Apostolic
or primitive origin, and to authentic narration.
But in spite of this, a more searching and his
torical investigation could not rest satisfied
with this verdict ; we must revise it more thor
oughly, applying to it the most modern methods
of research known to historical, religious, and
linguistic criticism. Accordingly the New Tes
tament as a whole, the Gospels and the Apos
tolic writings, have been subjected anew, book
by book, to the severest and the most scrutiniz
ing examination. This led to many changes in
our judgment. Positions which had for centuries
been regarded as certain and incontestable
began to shift, became precarious, and proved
to be untenable or uncertain. Innumerable
questions were proposed and a chaos of answers
follows. Everything was in a state of fermen
tation. Gradually, however, order and peace
were again restored. Results of an assured
character were brought to light, and a firm
foundation was disclosed for further building.
But amid all the storms of critical discussion,
the four great epistles of Paul, Galatians, I
and II Corinthians, and Romans, proved to be

HISTORICAL. -SOURCES. 6
indisputable. Scientific criticism today is
agreed to all intents and purposes upon the
question of the integrity of these epistles. They
purport to be and stand forth as the work of
the Apostle; a man who was a member of the
Apostolic circle, and who wrote them about
twenty years after the Master's death.
Certainly these letters do not signify much
for our present purpose. They are far from
being descriptions of the life and the ministry
of Jesus ; they are pamphlets written for other
purposes, filled with instructions, consolations,
admonitions, and personal affairs. The refer
ences which they make to the life, the words,
and the actions of Jesus are merely incidental ;
but they are of great value for historical sci
ence. They give with certainty the frame work
and the most general features of the life and
ministry of Jesus, they give us the deepest
foundation for the historic image of the Savior.
These four letters being genuine — and they
are so — the following facts are incontestable:
there lived at one time a person by the name of
Jesus, who, unquestionably possessed the high
est power and the supremest worth, and who left
a most lasting impression upon a community of
disciples. We know in detail, that he was a
public teacher and an active preacher; that he
gathered twelve "disciples" about him; that

4 LIFE AND MINISTKY OF JESUS.
out of his ministry there went forth a commu
nity of adherents which differed from Judaism ;
that he claimed to be the Messiah ; that he suc
cumbed to and was crucified by the hatred of
the rulers of his people and by the treachery
of one of his disciples; that his followers be
lieved that he had come forth from the dead
and that he would return in the immediate
future. Some of his words are cited and it is
narrated that, prior to his death, he had cele
brated with his followers what is known as the
Lord's Supper. And what is of the greatest
significance of all, these Pauline letters give
expression to a piety of a unique warmth, sin
cerity, and power, a piety, which compared with
Judaism bespeaks most unquestionably a higher
grade of religion, and which, disengaged from
its theological, speculative, and special Pauline
setting, can certainly be traced back to the
essential content and character of the preach
ing and the new piety of Jesus himself. These
Pauline data are, as stated, only very general
and very few; but they suffice to give us a de
tailed image of the person of Jesus and of his
ministry. But to have these critically assured
renders them invaluable; they give a general
rule by which to guide further investigation,
and they deliver us at once from all the specu
lations and phantasies of those who attempt to

HISTOEICAL SOURCES. 5
dissolve the entire life-image of Jesus into
vague legends, Indo-Brahmanic, Buddhistic and
the like.
For the details of this picture, we must de
pend wholly on the first four books of the New
Testament, the Gospels. But it is a pity that
here we are not on such secure ground as in
the four great Pauline letters. It is only with
great labor and step by step that investigation
proceeds here, and separates by slow work
the reliable and authentic narrative from the
unreliable and the unauthentic, the historic
from the unhistoric. To trace this process here
in all its several steps is impossible. But we
wish to sketch in general outline at least, this
laborious restoration of historic truth.
First, we recognize discrepancies in the nar
ration and general character of the several
Gospels, and we ask where clear, original, his
toric tradition is to be found, and where not. A
most remarkable contrast exists between the
first three Gospels on the one side, and the Gos
pel of John on the other. Even Matthew, Mark,
and Luke differ from one another in many re
spects, although manifesting a striking agree
ment in essentials. The historical material as
a whole, the capital stock, so to speak, is alike
in the three. The thread of the narrative as
well as the entire sketch of the life of Jesus is

6 LIFE AND MINISTRY OF JESUS.
also alike in them; it is simple, naively child
like, without reflection, without art, and with
out any design. The entire horizon, the gen
eral religious conceptions, and the theological
apparatus, so to speak, are also alike.
But when we pass to the Fourth Gospel all
this undergoes a remarkable change. The dif
ference between the discourses in the Synop
tics and the discourses in the Fourth Gospel
manifests itself everywhere. The Synoptics
are characterized by short, pithy, and precise
expressions, reaching the hearts and con
sciences of the hearers and leaving an indelible
impression upon them; or by picturesque, ani
mating parables, incomparable for their sim
plicity and directness. John is altogether dif
ferent: the speeches are long, solemn, deep,
difficult, abstract, ofttimes undecided, studiedly
ambiguous by reason of the profundity of ex
pression, poor in images, partial to allegories,
but seldom forming genuinely plastic parables.
The expression on the whole is more like that
of a solemn school-master than that of a great
and irresistible national preacher. Moreover,
the change in the theology of the authors strikes
one immediately. The Synoptics are naively
and popularly simple ; the Gospel of John emu
lates the higher speculation. The author of the
Fourth Gospel is acquainted with the philoso-

HISTOEICAL SOURCES. 7
phy of his time. His Christianity has not, for
this reason, become a philosophy, but it is no
longer expounded with the simplicity character
istic of its three predecessors ; it appears rather
in the garb of philosophic expression. The be
ginning of his Gospel shows us this at once by
its application of the leading concept of the
Alexandrian philosophy to the person of Christ ;
the concept of the "Logos," the Eternal Word,
that is, the reason dwelling within God, which
was before all time, and by which all things
were made. The author's aim was to make it
intelligible to his age that God had revealed
himself in Jesus ; and it was on this view as a
foundation, that he built his Gospel. Further
more, the image of the Christ life in the Fourth
Gospel differs greatly from that of the Synop
tics. We have already suggested that he was
more solemnly pathetic here than elsewhere ; we
must now add that the clear and most decisive
individuality of Jesus, with its definite tempera
ment and nature, is hardly present in the
Fourth Gospel; the idea dominates the whole.
It is true of the personality of Jesus as of
the historic matter in general, that the nar
rative, which in the Synoptics is so vivid and
animating as to bring us the very atmosphere
and coloring of the historical situation, serves
here simply to fill in the frame work of thought.

O LIFE AND MINISTRY OF JESUS.
It is, freely handled, shifted, and even inverted;
its chief aim is to become a transparent veil
for a profound idea. Closely connected with
this is the way in which this Gospel lifts the
form of Jesus wholly into the sphere of the
miraculous and the absolutely superhuman.
Certainly this tendency amply and powerfully
attests its presence in the Synoptics, but there
we can trace its progress. Its historical roots
ever look out upon us, and the form of the
miracle worker has not been lifted, for so long
a time, so completely into the realms of the
supernatural. His miracle-working power meets
difficulties, submits to necessary conditions, and
there are instances where he is unable to per
form the miracle. He is not able to do all
things ; he is neither all-powerful nor all-know
ing. He confesses his ignorance of the times
of the kingdom ; and he confesses it peacefully,
calling forth no surprise on the part of his
disciples, because on the whole he remains
within the confines of the human and so to speak
of the human faculty. It is otherwise in the
Fourth Gospel ; the Logos background on which
the picture of the Christ is sketched gleams
through everywhere. He is above all opposi
tion and conditions here; he sees through men
and things without difficulty. He undertakes
exceptional things without any trouble, changes

HISTOEICAL SOUECES. V
water into wine, and awakens Lazarus who had
already been three days in the grave and with
whom, therefore, the process of decomposition
had already begun.
Thus and in various other ways, the
Fourth Gospel differs from the Synoptics.
And more than this the whole argument
serves to show that the Synoptic accounts
are, for the most part, very close to historical
reality, whereas the Gospel of John is very re
mote from it. The aim of the historical portion
is to be the allegory of the idea. Certainly
these ideas belong to the highest and the most
significant in the New Testament. And indeed
they are genuine Christian treasures, spirit of
the spirit of the Christ. Moreover this accounts
for the special value set upon the Fourth Gos
pel by the Church.' For this reason also it
will ever continue as one of the Church's eter
nal and invaluable possessions. But it is evi
dent that, when we seek after reliable sources
for the history of Jesus, this Gospel is to be
excluded for the same reason, and that we are
first of all to confine ourselves rather exclu
sively to the Synoptics. Here too we get in
abundance what is missing in the Gospel of
John: plain historical reminiscence. It is al
most astonishing how clear and how true the
historical situation has been preserved; indi-

10 LIFE AND MINISTRY OF JESUS.
vidual things, attendant circumstances, and
even small details are brought to our notice,
which never could have been invented. Those
factors had long been active here to which, in
particular, D. F. Strauss directed the atten
tion of the world; the unconscious and unde
signed invention and unfolding of the legend,
the tendency to exaggeration and development
into the miraculous, the injection of Old Testa
ment and Judaic representations and ideals, ac
cording to which the narrative imperceptibly
formed itself. Indeed entire portions of the
Synoptics themselves are legendary, and there
is many a real and historic event touched by
the same tendency. But the authenticity of
large portions of them is above suspicion. And
with a little trouble, the historically and theo
logically disciplined critic — although not every
amateur — can separate (not perhaps in all cases
with absolute certainty) the historic from the
unhistoric or the half-historic. And this is true
in ever-widening certainty where the cases are
most important and decisive and where the
image of Jesus and his ministry as a whole are
concerned. Having excluded the Fourth Gospel as a
source of history, criticism proceeds to separate
the reliable from the less reliable within the
Synoptics. Even an amateur may with some

HISTOEICAL SOUECES. 11
attention distinguish Mark as the Synoptic Gos
pel which stands nearest the reality of history.
As the Synoptics are simpler than John, so the
Gospel of Mark is simpler than its companions,
Matthew and Luke. Where Mark is clear, di
rect, and simple, evincing traces of the histori
cal situation, Matthew and Luke treating the
same matter are circuitous, embodying adapted
traditions, scribal changes, condensation and
simplifications. Furthermore, the tendency to
the miraculous is on the increase from Mark to
Matthew and Luke. We might have expected
that the nearer the narrative to the source itself
the less would be this tendency; whereas the
more remote, the greater it would be. And this
corresponds with the conditions in Mark, Mat
thew, and Luke. As a slight but signal instance
of this, examine the accounts of the baptism
and the anointing of Jesus by the Holy Ghost.
Mark represents it with tolerable clearness as
an inner "visionary" experience of Jesus. It
says, "he saw the heavens open." Matthew
however has already externalized the event. He
describes it thus, "And lo the heavens were
opened." Not satisfied with saying that the
Spirit of God descended in the form of a dove,
Luke assures us that "the Holy Spirit de
scended in bodily form." The very same ten
dency reveals itself largely in the gradual

12 LIFE AND MINISTRY OF JESUS.
growth of the legendary matter at the com
mencement and at the close of the three Gos
pels in the narratives of the birth and the resur
rection. Mark's account of this event at the
close of his Gospel, is very short: the weeping
women at the tomb were commanded by an
angel to go to Galilee, where they should see
the risen one. Matthew already shows an ex
tended growth of the miraculous element. It
is related that the angel descended, rolled away
the stone, sat thereon, and that "his counte
nance was like lightning, and his raiment white
as snow." Already the disciples themselves as
well as the women go to the grave, see the risen
one, and receive instructions from him to go
to Galilee. It is also added that he appeared
to them there. Luke tells us that there were
two angels at the grave, that Jesus appeared
to the assembly within closed doors, that he
permitted himself to be touched, and that he
ate in their presence. Luke adds the ascension
also to this account of the crucifixion. The
same thing is true of the legendary birth stories
and the introductory history. Luke gives us
the legend in its more developed form ; Matthew
in a less developed form ; whereas Mark shows
no traces of it.
The Gospel according to Mark thus evinces
itself from every standpoint to be the oldest

HISTOEICAL SOURCES. 13
and the first Gospel. And not only this; the
two other Gospels, Matthew and Luke are not
only younger than Mark and dependent upon
it in their narration, but they include it within
their own pages. This can be easily shown
with regard to Matthew. We can duplicate en
tire passages in Matthew which have been taken
almost literally from Mark. Truly these por
tions have been redacted, slightly changed and
somewhat impaired by being worked over with
other traditional matter; but we can easily de
tect Mark as one source of Matthew.
If we thus disengage the Gospel of Mark
from Matthew, a second surprising and beauti
ful result comes to light. What remains of
Matthew — that is, apart from the birth and
resurrection narratives, which do not belong to
it — forms a second ancient source, itself a small
book. This is probably still older than Mark,
and while Mark gives itself chiefly to the nar
ration of events, it devotes itself almost entirely
to the "Sayings of the Lord," parables, sen
tences and longer expressions joined together
like a necklace of pearls, of which the Sermon
on the Mount is an example. No doubt we have
here preserved the most genuine portion of all
the trustworthy tradition, which was doubtless
once a little book by itself. Some later person
interwove it with the Gospel of Mark, which had

14 LIFE AND MINISTRY OF JESUS.
been written in the meanwhile, adding also the
legends which had become public property, and
thus Matthew was written.
After Matthew, Luke was written. The
first verse of this Gospel attests the lateness of
its composition. The time of the "original eye
witnesses" had long passed away. It drew its
materials from tradition, oral and written.
Legendary matter has a large place in its pages.
Already individual "apocryphal" traits mani
fest themselves. Still this ranks in feeling with
the best of traditions. Its chief sources are
Mark and the Lord's Sayings. And there is
much matter that streams in from other sides,
matter which is easily recognized as true gold ;
as, for instance, the group of beautiful parables
peculiar to Luke.

A SKETCH OF THE LIFE AND MINISTRY
OF JESUS.
Having thus properly although meagerly re
lated ourselves to the "sources of the history"
of Jesus, we are now prepared to trace their
image of His Life and His Ministry.

The Gospel of Mark begins very plainly with
the superscription: "Beginning of the Gos
pel of Jesus Christ," and forthwith proceeds
to describe the appearance of John the Bap
tist and the baptism of Jesus in the Jordan.
This indeed is the commencement of the reli
able history of Jesus. The portions of Matthew
and Luke, which treat of the preceding years,
the years covering the prenatal, the natal, and
the immediately postnatal circumstances, be
long, according to the historical and critical
method, to the beautiful frame work with which
(15)

16 LIFE AND MINISTRY OF JESUS.
legend is accustomed to embellish historical re
ality.* The preliminary history is full of the most
tender and beautiful legends: the sending of
the archangel, "the angelic greeting," the jour
ney to Bethlehem, the shepherds in the field,
the angel voices proclaiming "Fear not!" and
"Glory to God in the highest!" the babe in
the manger, the allegiance of the three wise
men from the East, the leading of the star as
of some heavenly guide that ' ' went before them,
till it came and stood over where the young
child was," the greeting given to the new-born
child by Simeon and Anna in the temple, Mary's
visit to Elizabeth, Herod's anger, and the flight
to Egypt. Now this is poetic legend from be
ginning to end, but even as such it towers far
above the confused and senseless fables of later
apocryphal evangelical literature and forms an
excellent frame work to the historical image of
*"The senseless confusion of 'legend' with 'lying' has
caused good people to hesitate to concede that there are
legends in the Old Testament. But legends are not lies; on
the contrary, they are a particular form of poetry 
Now, since legend and history are very different in both
origin and nature, there are many criteria by which they may
be distinguished. One of the chief points of difference is
that legend is chiefly oral tradition, while history is usually
found in written form; this is inherent in the nature of the
two species, legend being the tradition of those who are not
in the habit of writing, while history, which is a sort of
scientific activity, presupposes writing." See pages 3 and 4
of Dr.Hermann Gunkel's Legends of Genesis, translated by Dr.
Carruth (Chicago Open Court Pub. Co., 1901) — Trans.

SKETCH OF LIFE AND MINISTRY. 17
the Christ. And no one will permit himself, or
willingly be the cause of permitting others, to
be deprived of hearing again and again these
beautiful narratives of the Advent and
Christmastide. But this does not remove
the duty of distinguishing between legend
and history, and of teaching others who
are entrusted to us to make this dis
tinction. The task may appear a difficult
one, but it is unavoidable and it is possible.
A very large circle of readers have already
grasped the distinction between the authority
and the worth of the Scriptures in the religious
and the ethical realm and the same authority
in the physical and geographical realm. The
geocentric character of much of our Biblical
teaching has not discredited them as the instru
ments of spiritual culture. The discernment of
the distinction between "holy saga" and "holy
history" in Bible story is destined to run a
similar course. And if this is permitted to
come to pass at the proper time, it will not
disturb the high position which these writings
hold at present ; indeed it will in many instances
establish or, we may say, re-establish faith. It
is inevitable that the concepts "holy saga" and
"holy history," which are recognized today in
all up-to-date theology, should also enter into
the domain of religious instruction.

18 LIFE AND MINISTRY OF JESUS.
But it may be asked: will the recognition
of the introductory part of the life as legendary
destroy any of the significance of .the Christ
mas festival? By no means. Mature Christians
already realize that the angel voices and the
frame work of miracle are not the chief things ;
they know that these are mere decorations. The
holiday really celebrates the birth of Christ;
and this will remain equally sacred and equally
worthy of celebration even after this distinction
has been generally accepted ; it will remain just
as if no legend" had ever gathered about the
original fact.
That one is really occupied with legends and
not with history in this part of the story is evi
dent at once to all who have any skill in dis
tinguishing between the history of religion and
the formation of legend. But even the remain
ing parts of the New Testament do not seem
to regard the birth stories as genuine history;
Paul knows nothing of them, nor does Mark
pay any attention to them. The silence of the
Johannean Gospel is instructive on these mat
ters; the more so when we remember that
Matthew and Luke had been completed a long
time before and had become the common pos
session of a large circle, and that the dogma
of the virgin birth was already in general fa
vor. Now this Gospel grasps at the highest

SKETCH OF LIFE AND MINISTRY. 19
conceptions and expressions, at the conception
of the incarnation of the Eternal Logos, to il
lustrate and to lay firmly the foundation of the
uniqueness and the significance of Jesus; and
yet it makes no reference to the virgin birth
nor to any other singularity of the child legend.
This looks like a deliberate rejection of these
conceptions, which he perhaps must have
thought all too primitive and anthropomorphic
to explain his Logos Christ.
Properly to appreciate this subject one can
hardly do better than to follow the gradual
growth of the legendary matter from Matthew
to Luke. Matthew represents the legend in
the stage of formation, the simpler form ; noth
ing more than that Joseph is told in a dream
that the child to be born was of the Holy Ghost.
Luke gives a more developed account; relates
the sending of the angel ' Gabriel to the virgin,
her meekness, and their conversation. One can
almost see the legend growing as it passes from
mouth to mouth; and this was not confined to
the introductory history of the Messiah alone,
it was also applied to the early history of John
the Baptist. The parallel is almost complete,
covering the pre-natal visitation and the signs
that followed it. But the strongest New Testa
ment proof of the legendary character of the
birth narrative is the conduct of the mother and

20 LIFE AND MINISTRY OF JESUS.
the relatives of Jesus at his public appearance.
They do not understand him; they know noth
ing of his higher nature ; they hinder him, con
tinue incredulous, and wish him to return home
even after he has commenced his work. They
are not amenable to his teaching, proclaiming
him to be beside himself. But Jesus renounces
them, proclaiming his followers to be his breth
ren. This would have been altogether im
possible, if only a part of the introductory his
tory had really happened.
For historical and critical science, Jesus is
the son of Joseph. He was known by this name
in Nazareth, and it was the original conception
of him. This is almost naively set forth in the
two genealogies, purporting to be the proof of
his Davidic descent. But both registers trace
the line to Joseph ; a fact which clearly presup
poses Jesus to be the son of Joseph. Indeed it
was conjectured a long time ago that the con
clusion of the register must have read, "But
Joseph begat Jesus." And this conjecture re
ceived a very surprising ratification a few years
ago, when a Syrian Gospel manuscript, the old
est extant, was discovered in the cloister of
Catherine on Sinai. Now, according to this
text, the reading in Matthew i. 16, is not what
we have today; the original form one can

SKETCH OF LIFE AND MINISTRY. 21
plainly detect to be: "But Joseph begat
Jesus."* The question, then, today, concerning the
narrative of the birth is not: "Is it history or
legend?" but "What are the motives that led
to the formation of the legend?" The history
of religion will yet have to clear up this sub
ject. Meanwhile we may indicate the answer
in the light of present thought. It is a common
religious phenomenon that the founder of a re
ligious community is exempted more and more
by the faith of his followers from the natural
course of things, and that his appearance, in
particular, is attributed to superhuman factors.
Thus there are parallels elsewhere to the birth
legends of Jesus ; the cases for instance of Zoro
aster and Plato. The most signal, however, is
*In his History of the Christian Church, George Park
Fisher, D. D., LL.D., at one time Titus Street Professor of
Ecclesiastical History in Yale University, makes the following
remarks concerning the doctrine of the immaculate conception :
"In the twelfth century the doctrine of the Virgin's immacu
late conception was broached. This view was embraced by
the Franciscans, who were specially zealous in rendering
honor to Mary. It was rejected by the Dominicans, and
formed a standing subject of controversy down to a recent
date." Page 226.
Writing of Pius IX, in connection with this doctrine, he
says: "In 1854, he gathered a large company of ecclesiastics
at Rome, and promulgated on his own personal responsibility,
without the concurrence of any council, the dogma of the
immaculate conception of the Virgin. He thus assumed
to decide authoritatively a question which the doctors of the
Church had long debated, and on which they are not yet
agreed." Page 537. — Trans.

22 LIFE AND MINISTRY OF JESUS.
that of Buddha. He also had no human father ;
was born amid signs and wonders; his birth
was celebrated by heavenly bands; and soon
after his birth, he was recognized by priests
and seers as the coming light. The parallel is
very striking. It was thought that the re
semblances were due to borrowing, but this is
a mistake for no trace of any dependency has
ever been found. On the contrary, legends of
a like character have sprung up in so many dif
ferent places as to indicate laws and motives
common to them all. But furthermore, in ad
dition to what it has in common with phenom
ena of its class, there are factors in the Chris
tian legend, which help to determine its pres
ent form. Strauss was correct here. The Old
Testament patriarchal and prophetic narra
tives and the current Judaic representations of
the Messiah, which were powerful factors in
the Christian community, were great forces in
the formation of the legend. The dreams, the
visions, the angelic predictions, took their rise
in this way. Both Isaac and Jacob were sons
of the promise and the peculiar power of God.
Likewise Samuel. Indeed since the time of
Jeremiah, it was the general view that the mes
sengers of God were chosen and predestined
by him from the mother's womb. How much
more must this have been the case with the

SKETCH OF LIFE AND MINISTRY. 23
Messiah? He was regarded as a semi-super
natural being, and it was the most natural thing
in the world to assume that his advent would
not conform to the methods of nature. Add to
this that Isaiah vii. 14, was read "Behold a
virgin shall conceive, and bear a son." Indeed,
Isaiah was not thinking of the Messiah In this
passage, but it was referred to him. Further
more the original is not "virgin," but
"woman." But the Greek translation and the
current explanation read "virgin," as we see
in Matthew i. 23. Here, undoubtedly, under the
influence of this misunderstood passage of
Isaiah, we discover the main origin of the doc
trine of the virgin birth. Apart from this, the
legend would perhaps have entered the same
pathway as did that of John at a later date.
We know nothing of the history of Jesus be
fore his public appearance save the temple in
cident of his twelfth year, and criticism has
at times contested even this, but without suffi
cient reason. The incident itself is not neces
sarily miraculous or legendary.^ The boy of
twelve in the orient is mature, and it is not to
be wondered at that his future religious genius
should thus early and prophetically become
manifest. We know only the following facts
about his early years : that he was the son of
plain parents; that he sprang from Nazareth,

24 LIFE AND MINISTRY OF JESUS.
a small Galilean mountain village, known to
this day midway between the Galilean sea and
the gulf of Haifa; that he received neither a
Grecian nor indeed a Rabbinical culture, — noth
ing save the plain "religious instruction" from
the holy books of his people ; but that he learned
to read these with a clearer and deeper appre
ciation than the scholars and the religious spe
cialists of his time. He required a long period
for his mental development, for the maturing
of his unique religious character, and for the
awakening of the knowledge of his higher mis
sion. He entered upon his ministry in his
thirtieth year, a ripe age for the rapidly de
veloping oriental, but he soon manifested the
greatest power, leaving behind him the greatest
effects. He was at first far from entertaining
the project of a world mission or an eternal mis
sion. It was merely a local and a temporary
movement like the movement of the Baptist,
which certainly was the occasion of the appear
ance of Jesus.
What then was the design of the Baptist?
It was certainly something completely local and
temporary. The Jewish people had been sub
ject for centuries to the oppression of changing
dynasties. But the stronger the oppression the
more intense grew the longing for the interpo
sition of God. All the ancient promises of the

SKETCH OF LIFE AND MINISTRY. 25
prophecies of the past concerning the final mag
nificence of Judah and Jerusalem and concern
ing the overthrow of the enemy blazed up again.
These prophecies were indeed originally di
rected against Assyria and Babylon; but they
were applied spontaneously to the new condi
tion of things; and new promises that God
would in the near future take compassion upon
his people were added to them. All these hopes,
wishes and dreams were gathered up into the
thought of the "kingdom of God," or "the
kingdom of heaven," which was supposed to
be at the door and which was to be realized in
splendor and supernatural glory in Judah.
Imagination ran riot with this thought; and its
picture which continued to grow in color and
• supernatural proportions, was handed on from
generation to generation, now as an object of
consolation and now as an object of hope. A
complete and unique literature sprang up called
"The Revelations," depicting the coming king
dom in visions, images and allegories, some
times highly poetic and sometimes very prosaic.
But with this thought of the kingdom of God,
the ancient Messianic representation broke out
powerfully again. Isaiah had prophesied that,
after the downfall and the destruction of the
nation and the Davidic kingdom, this latter
would be re-established, and that a God-gifted

26 LIFE AND MINISTEY OF JESUS.
scion would spring from its root as a hero and
a ruler to build anew the Jewish nation. This
prophecy had not been fulfilled, the surviving
family had not accomplished what was hoped of
it, and the dynasty itself had sunk into insig
nificance. But the hope for the "anointed,"
the expected hero, continued from generation
to generation. It grew to be at once a theo
logical concept and a favorite subject of the
artistic fancy. The image broke away entirely
from its historic, Isaianic, and fundamental
thought, assuming fantastic and superhuman
features. But this hope of a coming kingdom did not
exhaust itself in the production of mere books
and pious wishes. It broke out into turbulent
convulsions and movements against compulsory
power, it brought forth Pseudo-Messiahs, and it
won for itself heralds and prophets. John was
one of these. He also announced that "the
kingdom was at hand," that "the axe is laid
unto the root of the trees," and with expectant
eyes, he looked for "him that cometh
after me"; but the announcement took a
different character with him. He announced
the coming of the kingdom, but did not
for this reason urge the people "to take
up arms," as the agitators and reform
ers generally had done, but urged them

SKETCH OF LIFE AND MINISTEY. 27
to repentance. For him the kingdom of God
was to be realized not bv the power of man, but
by the miraculous interposition of God. He
called men to complete resignation and abso
lute obedience to God. The old prophetic idea
awoke within him : ' ' God comes only to a people
of pure hands and pure heart. Only those of
a pure heart enter this kingdom. ' '
Breaking away thus from the zealots, the
theocratic agitators, the fanatics, and the politi
cal aspirants, he became a great preacher of
righteousness. The goal of all his activity was
repentance from sin, complete subjection to the
divine law, severe discipline, and fasting, and
he baptized them in the Jordan as a sign of
cleansing and purification. He wielded an im
mense power over his contemporaries. Multi
tudes streamed to hear him, and a band of dis
ciples formed about him. Many carried the an
nouncement of the approaching kingdom and
the need of repentance from him to their own
homes and circles.
Now Jesus also came at first as one of this
class and being taken up by the call and the
preaching of John, he submitted to baptism and
departed home to deliver, as it seems, the same
message: "Repent for the kingdom of heaven
is at hand." But it soon became evident that
he was greater than John, and that he had a

28 LIFE AND MINISTEY OF JESUS.
better Gospel for his people. But we shall treat
of this hereafter. We shall first of all follow
the sketch of his life to the end.
Jesus received his call, his higher mission,
in an event, at the baptism. According to Mat
thew and Luke this was external ; according to
Mark, which gives the simpler and the more
intelligible account, it was internal. It hap
pened to him as to the great prophets of Is
rael, an Isaiah or a Jeremiah. Isaiah was not
a self-constituted prophet and messenger of
God. He was called and almost driven against
his will to the thorny vocation of a prophet by
a spiritual experience, the power and grandeur
of which is still felt in the mere narrative. In
this vision he saw God in his temple sitting
upon a high throne, heard his voice and the
fearful message which he was to bring to Je
hovah's people. It was thus that Jesus saw the
heavens opened and received the words which
made him what he was at the opening of his
ministry. What kind of experience was this?
We read of visions, "of visual and auditory
hallucinations," and we forthwith construct
some plausible psychological explanation of
them: "Powerful excitement of the feelings,
plastic fancy, excessive nervousness." But do
these uncover the real secret of the matter?
Do they explain the immediate certainty of all

SKETCH OF LIFE AND MINISTEY. 29
prophetic consciousness? The bed-rock cer
tainty which is part of the endowment, and
which gives its bearers iron foreheads against
worlds oi oppositions, attacks, and impossibili
ties? A certainty that errs not for a moment,
even where all seems to break up and to be in
vain; not where disciples prove treacherous;
not indeed in the bloody sweat of Gethsemane?
A purely positivistic method of reading history
may satisfy itself with such explanations; but
one who is not foresworn will think otherwise.
He will not believe that the heavens opened and
that the spirit descended in the form of a dove,
or that Jehovah appeared bodily with a train of
seraphs. He will be convinced that all this is
the objectivization of an unnameable inner ex
perience, with all the above mentioned concep
tions even to "hallucination" playing their
part. But he will also grant to this subjective
experience its mystery and its reality.
Before Jesus began his ministry "he was led
by the Spirit into the wilderness to be tempted
of the devil. ' ' There is no mountain from which
one can see "all the kingdoms of this world and
their glory, ' ' nor is it thinkable that the young
Nazarene was carried through the air and
placed upon a pinnacle of the temple. But one
can easily think and understand that before en
tering upon his work, Jesus would betake him-

30 LIFE AND MINISTEY OF JESUS.
self, for personal reasons, to prayer and fast
ing in the wilderness — as a Paul and an Elias
did — and that, in this loneliness, he would have
to choose between the popular and the political
idea of the Messiah, which he must have known,
and the spiritual and self-denying ideal, which
he carried in his own heart. He was passing
through a great struggle : Should he choose the
way of the poor preacher and fisher of men, or
should he choose the way of the enthusiast, the
way of the national hero 1 This temptation could
not be avoided. It was latent in the spirit and
the consciousness of the age. Jesus conquered.
What Philippians ii. 5-7, affirms respecting the
pre-existent Christ, proved to be true respect
ing the Christ of history: he chose the way of
humility rather than the way of the "robber."
He began his ministry on the shore of the
Galilean sea. Its leading features are presented
to us in the Gospels. He preached in the syna
gogues, in the homes of his friends, on all kinds
of occasion, at the table, under the free heavens,
now here and now there. His calling was espe
cially extended by the mysterious gift of heal
ing that had been awakened within him.
What was this mysterious power ? We have
already seen that the Jesus of the Synoptics
is not the absolute wonder worker that he seems
sometimes to be in John or in the traditional

SKETCH OF LIFE AND MINISTEY. 31
view. But even in those parts of the Gospels
which have sustained the severest criticism, he
stands forth possessing something inexplicable.
This is true of his gift of healing. The nar
ratives of his healing ministry evince such ver
ity as to exclude even the thought of a legendary
origin. Examine, for instance, the almost busi
ness like account of the healing of Peter's wife's
mother, Mark i. 29-31, or the realistic account
of the man with the palsy, or the cases of the
nobleman of Capernaum and the Canaanitish
woman. That wonderful dialectic between Jesus
and the woman in which he at first opposes her,
but then grants her the blessing, is worth at
tending to. Poetic legend does not grow in this
way. Add to this that we meet like phenomena
within the first Christian communities. Were
we inclined to attack the Gospel narratives of
the healing practised by Jesus we could not well
deny the same phenomena in Corinth, in Gala-
tia, and in Rome; phenomena which happened
in the broadest light of history and of historical
attestation. The original community and Paul
were clearly convinced that they possessed the
Charismata, the "gifts," among themselves.
A formal catalogue of them is given in 1 Cor.
xii. 4-11: the gift of tongues, the gift of pro
phetic power (clairvoyance), the gift of heal
ing and of mighty deeds and also other psy-

32 LIFE AND MINISTEY OF JESUS.
chical powers. But one may well remember that
he added something that has greater worth than
all of these gifts, namely, the simple Christian
virtues, faith, love, and hope, and that the great
est of these is love. But this evidently presup
posed the reality and the presence of the afore
mentioned gifts. He possessed them himself,
and exercised them repeatedly. Indeed, they
appeared in all the communities. One may go
further, there is certain historical evidence that
these very "gifts" existed far beyond the
Apostolic age. And there is similar evidence
that an analagous class of gifts were found
scattered in circles not .Christian. The ques
tion may be asked: will this mysterious realm
be open to us again? To return a negative an
swer simply because it does not accord with our
ideas of "the course of nature" would be un-
historic. A fair and candid reading of the
critically sifted portions of the Gospels cannot
but strengthen the impression that Jesus pos
sessed this power or these powers in an unusual
degree. Moreover our earlier studies of the pe
culiar parts and "natural endowments" of the
great Old Testament prophets, have already
given us a key, so to speak, to this matter. They
were not omniscient; they did not possess the
ability to forecast the future for centuries ; but
they did possess, in many instances, a peculiar

SKETCH OF LIFE AND MINISTRY. 33
presentiment and divination of menacing events
of an extraordinary character, events too that
soon befell them. This gift then appears to
us, not as "supernatural" and miraculous in
the ancient sense of that term, that is, as some
thing completely outside of the analogy of cur
rent events; on the contrary, we find illustra
tions of this extraordinary character in the
phenomena of clairvoyance, farsightedness, the
faculty of divination of particularly gifted
natures, and second sight and the like.
Perhaps Christ's gift of healing which seems
so mysterious to us, was "only" a development
of capabilities slumbering in human nature in
general. The prime instance of the effective
influence qf a psychical agent upon a physical
reality, is the power of the will to move the
body : a spiritual cause producing a mechanical
result. This is an absolute mystery; and were
it not so common it would still be recognized
as such. But who will undertake to exhaust
a priori the possibilities of such a realm? Who
will define what a will may accomplish in an
unmediated ministry, a will in full control of
its powers and in deepest sympathy with God?
In more recent times, people have frequently
endeavored to institute a parallel between the
miracles of Jesus and the newly discovered hyp
notic and telepathic methods and the like. And

34 LIFE AND MINISTEY OF JESUS.
why should we not accept it, if we add that the
works of Jesus extend far beyond the sphere
of our knowledge, and that they always emanate
from the consciousness of his mission, and that
whenever they incline to the extraordinary they
do so by reason of his ethical and religious con
sciousness and his continued dependence upon
God? And, certainly, if he was capable of such
extraordinary things, the tendency to exaggera
tion and invention would instantly set in, and
a wise caution respecting the narrative of the
miracles would not only be in place, but abso
lutely necessary. That Jesus could do wonders
is not sufficient reason for accepting everything
accredited to him by tradition. The reanima-
tion of Lazarus, and the turning of water into
wine depart very widely from that which is con
ceivably and historically acceptable, both cases
in the Gospel of John. Even the Synoptics con
tain enough that outrun all conceptual possi
bility, such as walking upon the sea, and the
feeding of the five thousand with five loaves and
two fishes. Eliminate miracles of this type,
and those left within the Synoptics would be
long almost entirely to the cases of healing,
many of which are of the most astonishing char
acter. The Synoptics, indeed, contain the nar
ratives of two reanimations, the little daughter
of Jairus and the son of the widow of Nain.

SKETCH OF LIFE AND MINISTRY. 35
Criticism is inclined to turn away from these,
but it must always be remembered that these
narratives differ essentially from that of Laza
rus given in John. The little daughter of Jairus
had not been three days in the grave, as Laza
rus had been, she had only just lost
consciousness. Where lies the boundary which
divides complete death from the last and
perhaps unconscious spark of life? Had
he who possessed power to compose a
troubled and deranged consciousness the
power to halt a spirit upon the bound
ary line or mayhap to recall the same into
the already deserted body? The narrative is
strikingly concrete at this point. Even the Ara
maic words, the very sounds which he used to
awaken the child, are kept for us: "Talitha
Cumi. ' ' All theatrical pomp which might have
accompanied a public exhibition is absent. Of
the disciples only the most trustworthy are ad
mitted, and the thing concludes with the com
monplace injunction that the child be given
something to eat and that there be no further
mention of the event. Let any one compare the
case of Lazarus with this. Everything is so ar
ranged as to create an impression. The solemn
deed is done before all people. A prayer, which
is an appeal to those present, accompanies the
deed. The whole thing is done "because of the

36 LIFE AND MINISTEY OF JESUS.
people. ' ' Such an account may be a product of
art, hardly of life. The accounts of Mark are
of a different character. A considerate criti
cism will suspend its judgment.
The multitude gradually approached the new
prophet. He led them to the mountain or to
the sea shore, seating himself at times in a
boat close by. Out of the multitudes a small
community formed itself, and out of this com
munity a band of twelve disciples, called to be
his immediate followers. These "followed after
him" from place to place, as did the followers
of other masters; as the prophets and their
scholars, and the rabbis and their adherents.
His calling led him out beyond the boundaries
of Galilee into Judea, into the East of the land
watered by the Jordan, and even into Syro-
Phoenicia. Meanwhile his following kept grow
ing; thousands accompanied him. Then the
joyful hope of perhaps winning the entire na
tion grew within him ; the mission of the twelve
was directed to this end. We know the injunc
tions that he gave them for their first mission
ary journey. The impressive scene of their re
turn is also depicted for us, and the result of
their labor. We are further told of the great
joy of Jesus, a joy which broke out into open
thanksgiving to the Father. This is related so

SKETCH OF LIFE AND MINISTEY. 37
plainly and so truthfully that one cannot help
feeling its dewy freshness.
But while his ministry kept growing, oppo
sition and enmity sprang up, and the catastro
phe slowly cast its shadows before it. He
preached new and unheard of things; things
that had reference to the law, to the sabbaths,
to fastings, to Levitical purity and impurity, to
righteousness and genuine piety, to the validity
of current views, customs, and holy usages. He
called forth increasingly the resistance and the
opposition of the conservative parties, espe
cially the scribes and the pharisees. Many a
hope was blasted. Disillusionment, lukewarm-
ness, and withdrawal became more frequent.
The cities where he had done his greatest and
most impressive works, the cities which he had
called "his own," became listless and reaction
ary. He was constrained to proclaim his woes
over Chorazin and Bethsaida. His feeling is
revealed in the parable of the sower, that only
a few bring forth fruit. The seed of the word
fares variously ; it falls upon the wayside, amid
thorns and upon stony ground.
At this time and perhaps closely connected
with it, a spirit of unrest took possession of him.
Leaving Capernaum and the lake and continu
ing his journey as far as Syro-Phoenicia, he
then returned and wandered about the same

38 LIFE AND MINISTEY OF JESUS.
spot. A great resolution formed and matured
itself in the depth of his soul. He must bring
to a decision the whole question between God
and this people. The nature of the situation
forced him to this ; the stagnant, the stationary
and, in most cases, the reactionary character
of the work rendered it imperative. Was the
work already begun to be frittered away and
to come to naught? The people must be com
pelled to accept or reject the message in accept
ing or rejecting the messenger. But this al
ternative must be brought to a head only in the
center of the nation, in Jerusalem.
He determined to go up with his followers
to Judea and to Jerusalem, and in a solemn
manner to declare himself the Messiah of the
nation, thus compelling them to receive or re
ject him. This was certainly an unprecedented
undertaking. The terrible issue, the catastro
phe, was all but a certainty. Knowing well the
extreme hatred of the Jews, he also knew Jeru
salem as the prophet-slaying city. He divined
the result, and told his disciples that the Son of
man should be taken, and that he should be de
livered into the hands of the heathen, that is,
to the Roman power. His soul was in great
anguish yet he went up into the city. He went
up not as a fanatic, but as a man under a great
moral restraint; he went up to fulfil a great

SKETCH OF LIFE AND MINISTEY. 39
moral duty. He was following the moral logic
of the situation, and if his outlook had been
still worse he would undoubtedly have met the
consequences of his ministry. And when out
of pure sympathy Peter undertook to advise a
change, he answered him with the sharp, cut
ting words: "Get thee behind me, Satan, for
thou art an hindrance to me." Here he recog
nized the tempter's voice and conducted him
self towards him as he had done in the wilder
ness. He wished to declare himself the Messiah.
There was something peculiar about his Mes
siahship. He was the Messiah of these people
in one sense, but not in another. He who real
ized the prophetic hope was the Messiah and
was entitled to the honor, but there were two
different conceptions of the Messiah in the
Scriptures. According to one of these the peo
ple expected Israel and Judah to be re-estab
lished in the glory of the people of God, a thor
oughly political ideal; according to the other,
the people expected a religious and ethical re
vival of their deeper life, an enhancement and
unfolding of their faith, and an extension of
their knowledge of God to the heathen; a con
ception that corresponded to the religious and
ethical ideal of the "new covenant" and one
that was sustained by Jeremiah and Deutero-

40 LIFE AND MINISTRY OF JESUS.
Isaiah. Both conceptions had often been united,
but were essentially different. Jesus was farth
est removed from the political ideal, he espoused
the spiritual one. He was perfectly justified in
proclaiming himself the Messiah, while espous
ing the ethical and religious view, and he did
this in a thorough manner. His new piety which
consisted in faith in the "Fatherhood of God,"
was really the development and the fulfilment
of the teachings of Jeremiah and Deutero-Isa-
iah; it was indeed "the new covenant." His
new righteousness was really the law written
in the heart, prophetically foretold by Jere
miah. Jesus felt himself called to rediscover
those deeper and more spiritual realities that
occupied Deutero-Isaiah. Hence he felt himself
constrained by every motive, psychologic and
historic, to declare himself the Messiah that
"was to come." Thus he construed his doc
trine of the Messiah, and it was the kind of a
Messiah that the people were to receive or to
reject. It was undoubtedly the greatest test to
which the Jews ever were or could be subjected.
To accept this Messiah was to relinquish all
the current dreams and hopes of political great
ness which had possessed them, and to permit
the divine purpose to take its own course. It
was, in a word, to be converted to the idea of

SKETCH OF LIFE AND MINISTRY. 41
piety and morality which proclaimed itself in
Jesus. Jesus was certain of his "Messiahship"
ever since his calling. The words "Thou art
my beloved Son, ' ' which he heard then, had the
same meaning as ' ' Thou art my Anointed One. ' '
Indeed the solemn title for the Messiah was
"Son of God." But thus far he had made no
claim to this position and had not entrusted
even his own disciples with this secret. Hence
his joy and, one may add, his surprise was
correspondingly greater to find this conviction
gradually and intelligently forming itself in
their minds and breaking out at last in the con
fession, "Thou art the Christ, the Son of the
living God." The scene is given in Matthew
xvi. 13, and occurred at the beginning of that
period of wandering, not far from Caesarea.
The confession appeared so wonderful to Jesus
that he said to Peter: "Flesh and blood hath
not revealed this to thee, but my Father which
is in heaven. ' '
It will be remembered that up to this time
Jesus had forbidden his disciples to proclaim
his Messiahship. Henceforth it was to be dif
ferent; the time of silence was gone and the
time for speaking had come. As he journeyed
to Jerusalem amid the pilgrim band, it was

42 LIFE AND MINISTRY OF JESUS.
known that he was the Messiah and that he
would enter Jerusalem as such. His Messianic
character was clearly proclaimed to all the city
by the exact correspondence of his entrance to
the prophetic forecast. It was Zechariah that
had said of the Messianic King: "Rejoice
greatly, 0 daughter of Zion ; shout, 0 daughter
of Jerusalem: Behold thy king cometh unto
thee : he is just and having salvation ; lowly and
riding upon an ass and upon a colt the foal of
an ass." This passage was put forth figur
atively in the prophet; it was to express the
peaceful and unwarlike character of him who
was to come. Jesus referred it to himself and
gave the people to understand that he was the
promised one. He commanded two of his dis
ciples to go to Bethphage hard by Jerusalem
and bring him the colt of an ass, corresponding
to the prophetic statement. Being seated upon
it by his disciples, he rode into Jerusalem, his
way strewn with the branches of the trees and
the garments of the people, and the multitude
shouting: "Hosanna, blessed is he who comes
in the name of the Lord." Perceiving the im
port of this, the chief priests and the scribes
asked him: "Hearest thou what these say?"
They were anxious that he should forbid the
people to call him the Messiah. But he an-

SKETCH OF LIFE AND MINISTRY. 43
swered: "I tell you if these should hold their
peace the stones would immediately cry out."
The crisis was precipitated. The morrow was
to see this intensified still more, inasmuch as
the new Messiah would exercise his kingly pre
rogative by clearing the temple of its polluters.
The issue was squarely drawn. A few days
and the decision of the people for or against
him would be irrevocably registered. His op
ponents did not yet dare him; his bold deed of
cleansing the temple was allowed to go unpun
ished. But Jesus was not misled by this il
lusive condition of things; he knew that this
fickle people would shout hosanna today and
crucify him tomorrow, and he knew the in
vincible character of his enemy. Still a glim
mer of hope must have struggled with the grow
ing darkness even to the very last, for in the
garden of Gethsemane he offered that most
touching of prayers, "Father, if it be possible
let this cup pass from me. ' ' But it became in
creasingly evident to him that he was to en
dure most bitterly, and that it was the inscrut
able will of God to give up his beloved to weak
ness and death. Indeed this had come to him
when he left Galilee. He spoke of it on the
way to his disciples, and then, in Bethany, when
the sisters anointed his body with costly oint-

44 LIFE AND MINISTEY OF JESUS.
ment, he said "against the day of my burial
has she kept this. ' ' But the clearest statement
of all was made on the very last night.
As this knowledge grew within him, two
other thoughts also took possession of him and
filled his heart. The one was: if God hands
over his servant to weakness and death, he can
never be indifferent to the consequences. "The
death of his saints is precious in his sight," is
the testimony of the Psalms. How much more
the death of Jesus? God will cause him to be
honored as the seal and security of the new
covenant which his servant has founded be
tween him and his followers. He had occasion
ally expressed this thought before, and now
again in the dark hour of his betrayal the same
thought possessed him as an inspiration; and,
after the type of the passover of the ancient
covenant, he founded a new passover for his
community, the memorial supper of his death.
The second thought was : it became clear to him
that he was to fall in this fight, which would
carry in the common judgment of that age a
condemnation of his work. But Jesus had an
other view of the case. His faith never wavered
for a moment ; indeed it grew in unprecedented
strength and boldness. If God permitted his
messenger to die in shame, he would also by
some means or other help him to final victory.

SKETCH OF LIFE AND MINISTRY. 45
The expressions, and the images of the book of
Daniel came to his aid and indicated the way
in which God would fulfil his counsel despite ap
parent failure. He appropriated these state
ments. He would fall now, but hereafter he
would come upon the clouds of heaven to hold
divine judgment and to establish an everlasting
kingdom. What a tremendous boldness! One
can hardly conceive a greater proof of the im
mediate and immovable certainty of the right
ness and the worth of his cause. It is true that
this was not literally fulfilled, but it was ful
filled in a deeper and a truer sense. He came
not upon the clouds of heaven, he came in his
words, in his spirit, and in the historical effect
of the work of his life. The moment he died,
his Gospel was unexpectedly placed in freedom
and became indeed a great world-conquering
power. His cause proved itself to be the cause
of God and its enemies were reduced to an
echo, while it continued as an eternal and im
perishable inheritance of humanity, bearing
within it the promise and the power of the whole
earth. The catastrophe came. The Master's great
following might have caused it to linger a few
weeks longer, but the treachery of Judas has
tened it. Jesus was condemned for blasphemy
by the Jewish Sanhedrim. The punishment,

46 LIFE AND MINISTRY OF JESUS.
according to Jewish law, was. death, but it was
not in their power to inflict it. He was there
fore accused of insurrection before Pilate, his
claim to the Messiahship being the pretext for
it. Pilate must have known that the terms
"Messiah" and "king of the Jews" had an
other significance from that set forth against
the prisoner, and that he had to do with a
"fanatic" and not with an enemy of the state.
But the judge had other reasons for his course ;
he was undoubtedly anxious to placate Jewish
feelings, which he had abundantly irritated.
Jesus was made to undergo the punishment due
to "treason," the punishment of the cross. In
deed the history of his suffering, even the great
passion on Golgotha, had been lightly touched
here and there by the legendary tendency.
Traces of this are found in the following in
stances: the angel in the garden of Gethsem
ane, the healing of the ear of the servant of
the high priest, the rending of the veil of the
temple, the darkening of the sun, and the open
ing of the graves. But these blemishes can be
very easily removed. And, after all deductions
have been made, there remains the most sublime
picture that history, the world artist, has ever
painted ; a picture so full of dramatic incident
and single plastic scenes that there is hardly a

SKETCH OF LIFE AND MINISTRY. 47
pin-point, which — as Lessing said — has not com
mended itself to artistic effort ; and what is still
more, it is so rich in material for culture and
elevation that the heart and the conscience are
ever returning to it, with no sign of exhausting
the source.
One will be inclined to close this history with
Golgotha, thinking that, according to the his
torical and critical view, "the close as well as
the commencement of the life of Jesus lay with
in the realm of the legendary, and that what is
related concerning Golgotha is no longer his
tory. ' ' Such a view would find support both in
the tangible contradictions found in the narra
tives of the resurrection in the several Gos
pels and in the equally tangible growth and
self-development of the legend from Mark to
Matthew, to Luke, and to John. And yet this
case is very different from that of the birth
legends. We have no traces of them in the old
est parts of the narratives, their historicity is
excluded by Paul and by the Gospels
themselves, and these representations be
tray their own lateness. The exact oppo
site is true of the conviction that Jesus
came forth from the dead. One may al
most affirm that no fact in history is
better attested than, not indeed the resurrec-

48 LIFE AND MINISTRY OF JESUS.
tion, but the firm conviction of the first Chris
tian community of the resurrection of the
Christ. Indeed, it is evident that the accounts
of the Gospels themselves, even that of Mark,
are legendary. But we have one account which
is certainly one or more decades older than all
the accounts of the Gospels, which criticism has
not impugned and which narrates with almost
mathematical accuracy the "manifestations"
of Jesus. A contest had risen in Corinth re
specting the fact of the resurrection. To quiet
this, Paul* enumerates the several appearances
of the risen Christ, giving the names of the
witnesses, whom he in most cases knew and
whom he declared yet alive, describing them
with what was evidently the greatest care,
order, and completeness. At the conclusion, he
mentions himself and his own experience on the
way to Damascus. Things look essentially dif
ferent here from what they do in the subsequent
Gospel narratives, being plainer and more
moderate. We find nothing of the spectacular
here, no trace of the angels and the accompany
ing phenomena, or of a call to the "open
grave," or of a material resurrection. Paul evi
dently classes all "manifestations" with his
own, namely, as a "vision," an inner experi-
* 1 Cor. 15, 5.

SKETCH OF LIFE AND MINISTRY. 49
ence and perception of the livingf Christ; an
experience, however, that affords the most ab
solute certainty. This conviction was the firm
reason for his entire ministry, his apostolate,
and his whole spiritual existence. It was, un
doubtedly, the united conviction of the first
Christian community, and undoubtedly accounts
for its origin and continuance. Without this
conviction, the discipleship would have dis
solved and become a mere echo; with it, they
became heroes, apostles, martyrs, and created
the Church. Historical criticism is certainly
called upon to establish the fact of this cer
tainty; no more and no less.
Was this conviction a self-delusion? Or did
it, despite legendary and sensuous garnish
ments, rest, in the last analysis, upon a real
fact? Historical criticism has nothing to say
for or against life after death. The subject
belongs to another realm, to the science of meta
physics and to the region of personal convic
tion. It is undoubtedly a special case under the
most important question of all: "Does person
ality belong to the realm of the perishable? or
does it belong to the realm of the eternal? Does
t An experience which we might illustrate if we had a
clear conception of a ministry from will to will and from soul
to soul, completing itself not in the customary way of the
senses but immediately.

50 LIFE AND MINISTEY OF JESUS.
death end all, or is it simply a passage to
higher existence?" If it is the latter, criticism
and historical science has nothing to oppose to
the conviction of the disciples, that they know
that their Lord had come forth from the dead.
On the contrary, the circumstance that Jesus,
who realized spiritual power to the full, both
ethically and religiously — and all such as he, —
had an experience that lifted him above the
perishable, — this circumstance will always be
the foundation for the conviction that the spirit
has no share in the decay of the flesh. But
these questions have no room here ; they belong
to an exhaustive treatment of the right and the
necessity of an idealistic and religious view of
the world in general.

THE TEACHINGS OF JESUS.
What did Jesus desire? What did he con
tribute to the world? To understand this, one
must set aside all dogmatic and traditional
schemes and investigate the subject in an abso
lutely historic spirit.
Jesus commenced his ministry with the an
nouncement of the coming "kingdom," a sub
ject which was quite familiar and which had al
ready formed the bulk of the Baptist's ministry.
He was far from making any new announce
ment. He knew nothing of a universal and gen
eral religion, nothing that might be termed
the religion of humanity. His movement was
local, temporary and of the most restricted
character, proceeding from historical premises,
a movement which can be understood only in
the light of its own background; a movement
which addressed itself to an unique situation.
It was. certainly not the eternal Gospel, it was
a phase of religious culture which passed away
(51)

52 LIFE AND MINISTEY OF JESUS.
with the circumstances that gave it birth, the
significance of which was clearly pointed out
in the preceding chapter. Jesus was thoroughly
imbued with the religious faith of his time that
at last the long desired restoration of all things
was at hand. Descending from above, God was
about to shake the heavens and the earth. Old
things were to pass away. Everything was to
be completely changed, for now the kingdom of
God itself was to be realized on earth. At last
the protracted complaints which the righteous
and the God-fearing had raised from the days
of the Psalmist onward, the complaints, the im
precations, and the curses against the destroyer
from without, the heathen and the kings of the
nations; as well as against the enemies of the
saints from within, the haughty, the powerful
and the courtly rich — all these were to be
hushed. God was to wipe away all tears, and
there was to be neither crying nor pain any
more. The mouth was to be full of laughter
and the tongue of boasting, when this kingdom
was to descend in its glory. This joyful mes
sage was the Gospel, the very Gospel which
Jesus himself preached literally at the begin
ning. And indeed his "Believe in the Gospel"
was at first no other than the old "Believe that
the kingdom of consolation is at hand." The
coming of this kingdom was redemption. To

TEACHINGS OF JESUS. 53
enter into it was to be saved and to be blessed.
Indeed "the hope of the kingdom," which was
cherished by the pious and the silent in the
land, was very different from the purely na
tionalistic idea. Its ideal was altogether
"secularly" political. Its God was the God of
a people of common descent, and its salvation
a political act. The other ideal was definitely
religious. It was the sore and peculiar trial of
the spiritual people that the faithful and the
pious were compelled to submit, on the one
hand, to the heathen from without, and, on the
other, to the godless from within ; and the lead
ing features of their salvation consisted in the
attainment of freedom, justification by faith,
and trust in God. But even then the kingdom
hoped for was no abstraction, no mere sub
jective blessedness, no "kingdom of heaven"
according to our understanding of the term;
but a thoroughly external, local, and present
thing, achieving external fortune, the golden
Jerusalem, and the rule of the pious. Even
Jesus shared these views, — shared, if you will,
"the utopianism" of his age. He spoke of eat
ing and drinking in the kingdom of God, and
his disciples were to sit on twelve thrones
"judging," that is, governing the twelve tribes
of Israel, and ruling with him. Thus, he did
not at first formally separate himself from the

54 LIFE AND MINISTEY OF JESUS.
Baptist; he seemed to have only the same call
as he, namely, to be a Jewish preacher of re
pentance and — an "utopist."
Meanwhile we proceed at once to make some
necessary qualifications: First, the very thing
noticed about the preaching of the Baptist was
true, in a greater degree of Jesus. If any one
would compare the preaching of Jesus with the
phantasies and the "eschatological" ideas of
his age, which have come down to us, he would
see at once how remote he was from all of them.
While entire books were devoted at that time
to the discussion of the last things, the refer
ences of Jesus to them are scanty and meagre,
and where these are to be found they hardly
agree with one another. For instance, he spoke
in one place of eating and drinking within the
kingdom, implying a continuation of present
conditions, whereas in another place he excludes
them: "They will be like angels in heaven."
He did not undertake to say "how" and
"when" this kingdom was to come, a very fever
ish subject in that age. He knew neither the
day nor the hour of its appearance and hardly
mentions a thing concerning the content and
conditions of this new kingdom; he was not in
terested in it for its own sake. All his interest
centered immediately in the statement: "The
kingdom is coming, therefore it behooves you to

TEACHINGS OF JESUS. 55
be ready." This was largely the case with
John the Baptist. The announcement of the
kingdom and its coming had already become a
soul cure for him, a goal, so to speak, which car
ried with it the idea of a return to God, to piety
and morality; and these were regarded at first
as means conditioning the coming of the king
dom. But as soon as these were realized, they
won a value of their own, and the emphasis
passed over to them.
But the process thus began by John was
carried to completion by Jesus. What was once
regarded as only a condition to something else,
became itself an end. Preaching of the religious
and ethical type, planting of piety and right
eousness, and the cure of souls became the
proper calling and content of his life. He re
versed the order of preaching. What before
had been secondary now became primary, what
before had been provisional now became final.
Large portions of his preaching were given up
to the removal of matter pertaining to the king
dom, matter which had no further general valid
ity. And there was much else which was closely
connected with the ' ' preaching of the kingdom, ' '
but which, could be so removed as to inflict
no injury upon the subject under discussion.
Under the covering of the "preaching of the
kingdom," he became the great cure and

56 LIFE AND MINISTEY OF JESUS.
shepherd of his people and of his community,
planting a spiritual life, that is, an inwardness
possessing absolutely peculiar worth.
"An inwardness possessing absolutely pe
culiar worth" — this is our second point,
and it needs careful comment as the more
essential thing. In comparison with the
"preaching of the kingdom." the religi
ous and ethical phases now receive the
emphasis and pass into the foreground; and
not only that, but the preaching becomes some
thing entirely different from, something in
comparably higher than, that of his predeces
sors. It planted dispositions and ideals and
created a piety and morality with which even a
John was not acquainted. This gave him pre
cedence over all his forerunners. The view that
the kingdom was at hand, and that therefore
repentance was needed, he shared with the Bap
tist and with others. This was not his new
contribution, but was a perishable inheritance
with which his generation had provided him,
and it made him only a pious Jew of the first
century. It was the new piety which he awoke
and the new righteousness which he demanded
that made him Jesus, the light of the world.
Jesus certainly demanded that they "do the
will of God." But this was nothing new, this
was an old demand. But what had hitherto been

TEACHINGS OF JESUS. 57
regarded as "the will of God"? The law, the
thora. Now this law had the most diversified
contents: precepts of a social character, of
right, and of divine service, ceremonies and ob
servances, especially precepts respecting "pur
ity," particularly ritual and Levitical purity,
respecting abstinence from all kinds of food,
contacts, stains, washings, and expiatory cus
toms and the like. Embedded among all of these
were also commands of a purely religious and
ethical character which referred not to external
things but to the conscience; for instance, the
"ten commandments" or such a demand as,
' ' Thou shalt love thy neighbor as thyself. ' ' But
these were not properly appreciated, because
they mingled indiscriminately with ceremonial
and ritual precepts. The duty of loving one's
brother was placed along side of ritual observ
ances as if they were of equal worth. And it
was worse even that that; where ethical and
ceremonial duties clashed, the former had to
give way. Men watched with greater anxiety
for the exact form of some sacrificial obliga
tions than for love to their fellows, for ritual
purity than for purity of heart. The first act
of Jesus was to emancipate the ethical. He
freed it from that dangerous conjunction and
conformation with the ceremonial, the ritual,
and the legal. He discerned its unique worth,

58 LIFE AND MINISTRY OF JESUS.
and set it apart. He did not at first contend
polemically against the ceremonial and the rit
ual. He did not forbid the further considera
tion of it. He even obeyed it as a whole him
self. But he expressed his opinion of it clearly
in condemning the man who deemed it more im
portant to fulfil his sacrificial duty than his
parental duty; in his doctrine of the Sabbath
when he taught, "The Sabbath was made for
man, and not man for the Sabbath " ; in his ref
erence to the Levitical law and all the anxious
observances and cleansing of vessels connected
with it, when he said, "Not that which goeth
into the mouth defileth a man, but that which
cometh out of the mouth." The clearest state
ment of all was when he spoke of love to God
and to one's neighbor in the words : "On these
two commandments hang all the law and the
prophets." Drawing this line of distinction
clearly between the ritual sphere and the eth
ical sphere, he was able to show to the con
science what was the "will of God" and what
was not, and to lead for the first time the ethical
consciousness to its purity. It was this in
particular that led to his destruction, and that,
to the adherents of the existing conditions, was
the most obtrusive and dangerous of his in
novations ; yet it had only a secondary relation
to his deepest and most characteristic message.

TEACHINGS OF JESUS. 59
The new message in religion, of which Jesus
himself was conscious when he said that John
was the greatest born of woman, but that the
least in the kingdom of heaven was greater than
he, and which was to divide the old from the
new, Christ from his predecessors, was some
thing still higher.
What was this new and still higher thing?
It was something of extraordinary simplicity,
something that did not call for many words,
and yet it was something very great. It could
not be characterized as a new "knowledge of
God, " or a profound all-embracing theology, or
a new theoretic conception of the relation of
the Godhead to the world, or of the infinite
ground of things to its phenomena and its ef
fects, or of the eternal to the temporal, or of
the present to that which lies beyond. As a
matter of fact he cherished the naive, anthro
pomorphic conception of things, which simple,
Judaic theism had previously developed: God
as a king enthroned in heaven, looking down
upon things and ruling the world with his om
nipotent power. He did not bring a new the
ology but a new piety; not a new theoretic con
ception of eternity, but a new practical conduct
and disposition toward it. We may say that
he was the first to bring, in a general way, true
piety into the world. God had, indeed, been

60 LIFE AND MINISTEY OF JESUS.
real enough to Judaism, but only indirectly and
through His law. He was respected as the de
fender of the law, but there was no real and
vital relation to Him, no lasting and experien
tial possession of Him in mind and in spirit.
This was the very thing that Jesus brought in
and made vital. Henceforth piety consisted not
in obedience to law and the expectation of re
ward and punishment from its mighty Preserver
and Executor ; these now became a matter of in
difference. Piety, in the future, meant to pos
sess God and His presence at all times in an
experiential way, that is, to fill the entire life
with the feeling of His nearness. And this feel
ing was not one of fear and overwhelming hor
ror in the presence of the supernatural, as here
tofore in the Old Testament and in all heathen
religions; it was a feeling of the deepest rev
erence and meekness in the presence of Him,
who sits enthroned above all the world and all
creatures in unspeakable secrecy, the name of
whom is Holiness. At the same time it con
tained a liberating, redeeming, and childlike
trust which lifted its possessor above all servi
tude into eternal love, a trust which knew all
existence, even its own, even single and little
things, firmly infolded in the eternal care and
providence, and which did not permit itself to
be led astray by tribulation, exercising the

TEACHINGS OF JESUS. 61
childlike spirit even in Gethsemane. This was
the spirit that prayed, "Not as I will, but as
thou wilt. ' ' This was not a superficial optimism,
which closed its eyes to the hardness, the diffi
culty, and the enigma of life. Jesus saw and
suffered it all. It was rather a courageous and
resolute idealism which, in spite of all opposi
tion, mystery, and death, continued to believe
in eternal love as the last meaning and inten
tion of things. There was indeed nothing su
perficial and weak in this faith in the divine
"Fatherhood." For here God was regarded
pre-eminently as the representative and es
sence of the moral law, which pledges one to
absolute honesty and truth. To call this God
"Father" was to submit one's self completely
to the ethical order of the world and to do it
regardless of consequences. "Be ye perfect,
even as your Father which is in heaven is per
fect." This new piety made itself known in
many sayings and parables; but the simplest
way of expressing it was by the term "Father"
and its correlate "sons of God" for the dis
ciples of Jesus; and its creed was the Lord's
prayer. This new religion, which was the religion of
Jesus, was not the product of reflection or
thought, of speculation or philosophic endeavor,
or of any kind of demonstration. It was the

62 LIFE AND MINISTEY OF JESUS.
spontaneous result of his religious and genial
individuality, a veritable spring issuing from
depths that no scientific, psychological analyses
could fathom or laws of development explain.
Jesus presented it not as a novelty or a thing
of wonder, but as the natural and proper thing
for him to do. It issued from the depths of
his own life freely and easily that it might also
become the property of others, yet it was con
sidered for a long time as a novelty. It was
his deepest life and he gave it gladly. Because
he had experienced God within his own life, be
cause he had realized the divine Sonship within
himself, because he knew that he was Son and
that God was his Father, those who would par
take of his fulness might receive the same bless
ing. This he had discerned himself ; and in one
of the great moments of his life, this knowledge
broke forth joyfully in the words, "No one
knows the Son save the Father, neither knoweth
any man the Father, save the Son, and he to
whomsoever the Son will reveal him. ' '
This was the message of Jesus. It was no
imperfect or provisional message, it was the
perfect redemption. Wherever it entered, all
slavish fear, all servility, all anxiety, all pinch
ing care was driven away. This piety was it
self the best redemption. It rooted the mind in
freedom. The eternal world was brought into

TEACHINGS OF JESUS. 63
the midst of life as a subject of experience and
even of possession ; it penetrated with its light
and its warmth into the hearts of men. Life
was lifted to a new and altogether different
plane, and received a tremendous impulse. Man
awoke to the consciousness of his eternal worth.
And this piety was not for a class, not for ex
ceptionally gifted characters, as past forms of
piety had been, it was possible for every one,
who had a longing for the living God.
But this "new righteousness" — to return
once more to the subject — grew in this high
region into the full broad ideal of Jesus. We
saw above how he freed the ethical from false
connections and entanglements; we must now
add that he, at the same time, deepened it in
finitely, placing it upon the right basis and giv
ing it new content. Furthermore, he made
known the necessary and indeed the only con
nection that one needs to affirm between "re
ligion" and "morality," that wherever the
eternal world is a real and vital part of human
life, it has also breadth and depth enough to
include the ethical; more than this, it is pre
pared to perceive the ethical itself as eternal,
absolute, and plainly obligatory. In the soil
of this new piety, the ethical perception and
judgments of Jesus gained of necessity an en
ergy and a tension the like of which they had

64 LIFE AND MINISTEY OF JESUS.
never hitherto attained, either in Judaistic or
Grecian life and thought. The doing of the good
is not a mercantile transaction ; it must possess
the whole man; it must be seized and accomp
lished with iron resolution. "If thy right eye
offend thee pluck it out and cast it from thee."
The parables of The Treasure Hid in a
Field and The Pearl of Great Price, which
inculcate the principle of hazarding all to gain
"the one thing necessary," have a like import.
This was not rigorism, not scrupulous petti
ness, not squeamishness of conscience about in
dividual things. Jesus' ideal of righteousness
was completely free from all this. His ideal v
was large-featured, simple, standing in com
plete contrast to all miserable calculations and
merchandizing as well as to all self-inflicted cas
uistry and pettifoggery, which had hitherto
been practised. No other course was possible
to one who was so full of the absolute obliga
tion of the moral law and of the highest con
centrated moral energy and determination.
Thus it was that he at once awoke, purified, and
deepened the sense of sin and guilt.
The preaching of Jesus was never guilty of
cant about the "tendency to sin," which ends
mostly in frittering away the sense of guilt. On
the contrary, the issue is met with deep earnest
ness. To miss the point was not an error, not

TEACHINGS OF JESUS. 65
an oversight traceable to the reason, not a mis
fortune due to environment and natural dispo
sition, nor indeed mere pollution, defilement,
and contact with the ugly and the commonplace,
which the esthetic sense could not complacently
endure. But it was sin, and as such it was "the
greatest evil," not because of its evil conse
quences, but because of its denial of the highest
nobility of the human soul and because of its
severing of the connection between it and God.
The preaching of Jesus showed the true and
only way to remove guilt, not by any external
manipulations, such as washings, consecrations,
ahd acts of atonement, set forth and recom
mended by Judaism and Grecianism; but by the
way set forth in the parables of the Prodigal
Son and The Lost Sheep, the way of deep and
genuine repentance. Furthermore, Jesus placed
righteousness where it belonged, in the disposi
tion and the heart ; not in the deed or the word,
not in the hand or the mouth. There
is nothing good in this world, but "the
good will." The man must be good at the cen
ter, else his words and his deeds are not good,
and if he is good at heart, all care for the ex
ternals of life is vain and unnecessary. For the
will is inwardly identified with its ideal, and the
ethical action proceeds for the first time freely
and without constraint and is consequently gen-

66 LIFE AND MINISTEY OF JESUS.
uine and full of worth; "a good tree cannot
bring forth evil fruit, neither can a corrupt tree
bring forth good fruit. ' ' Hence the ethical deed
is no longer an isolated thing, no longer a nu
merical magnitude, no longer a thing of weight
and measurement, nor does it admit of more or
less or of a surplus. One cannot do more than
his duty. The workers who began in the morn
ing, could do no more than they who began at
the eleventh hour; they all could but do their
duty, and God gave alike to them. And since
there is no reckoning nor measuring, one can
not reckon or measure beforehand to demand
a recompense from God. "When ye shall have
done all those things which are commanded you,
say, We are unprofitable servants ; we have done
that which it was our duty to do."
And thus it proceeded. Views and knowl
edges of the profoundest character sprang up
everywhere; views which passed long ago into
the general consciousness becoming the classi
cal and fundamental rules for all high and genu
ine morality, and which broadened out into an
astonishing fulness of individual traits, into
unforgetable formulations and expressions,
pregnant with a multitude of fine observations
respecting human kind and humanity. But
these views culminated in their pronouncement
upon personality and its transcendent worth as

TEACHINGS OF JESUS. 67
compared- with all earthly goods: "What profit-
eth a man, if he gain the whole world and lose
his own soul?" Indeed Greek philosophy had
already been a culture of the inner man and a
cure of the soul. But here the cure of the soul
was the whole thing; it was its salvation. The
question of the religious and ethical content of
the life of the soul became central, before which
all others vanished ; it was a question of life and
death. Now this led necessarily to that which
we call "personality" and "individuality." The
new piety and its fundamental thought of di
vine sonship made for this. Grecian morality
had lifted up a high ethical ideal of human life
and dignity, but it was "impersonal" in a pe
culiar sense. It had set up the rational, the
thought element, the logical side of our nature
as constituting the truly human in man. But
this is not that which constitutes "personality."
When we speak of personality, we think
of character, and the matter that goes to the
making of character does not proceed from the
cognitive and intellectual faculties, but from the
will, the disposition, and the affection. And
this is the very side of the man that the Gos
pel seeks to develop. The trust, the reverence,
the meekness and the love which it demands
are affections and acts that emanate from the
will. Its fundamental trait is thoroughly dis-

68 LIFE AND MINISTRY OF JESUS.
positional not intellectual. On the contrary,
Grecian ethics and thought emphasize the gen
eral, the typical, the "idea," not the individual,
and, in turn, the reason, the rational as it is
alike in all men. But the Gospel emphasizes
the person. It is not man's rationality that
constitutes him the "child of God" and the ob
ject of the divine love, but his person, his "iso
lated personality. ' '
If we now study the content of this "new
righteousness" of Jesus, it is in general plain
morality, attested by the conscience and partly
contained already in the prophetic preaching of
the Old Testament. But it was Jesus who dis
closed its full meaning by his "highest com
mand" of pure neighbor love. Even the an
cient covenant contained this: "Thou shalt
love thy neighbor as thyself." But it was one
commandment among many. Christ drew it
forth placing it and love to God in the first
place, making it the fundamental law of his
fellowship and the distinguishing mark of those
who seriously attached themselves to him. In
the Old Testament, brotherhood is limited to
the line of descent and nationality; in the New
Testament, Jesus makes it as wide as the need
of man, including even one's enemies and illus
trating the same by the parable of the good
Samaritan. The highest proof of such love is

TEACHINGS OF JESUS. 69
to love one's enemy. But this love is not a
characterless, indolent sufferance of all things,
not an apathy towards any and all evil, or Jesus
would have but poorly illustrated it; it is not
that, but it is the strong virtue that can love
the neighbor in the enemy, pray for those who
despitefully use us and bless those who curse
us. This and compassion that knows no con
ditions, pardon even to the "seventy times
seven," overcoming of evil with good, and love
to the lost are the five great proofs of the love
of one's neighbor demanded by Jesus. And
these are completely misunderstood, if one in
terprets them as a weak, effeminate set of quali
ties or as a cloak covering mere "good nature."
One must regard all five as thoroughly sur
charged with the fundamental disposition of the
Gospel of Jesus. And each of these is wholly
degenerate, unless it is the vigorous product of
the ethical will. One understands this thor
oughly and at once if he attempts to think of
Jesus himself or one of his most genuine fol
lowers, say Paul or Augustine or Luther as
merely "good natured." Further, the ethical
ideal of the "new righteousness" magnifies it
self in all the known demands of purity of
heart, sincerity, truthfulness without the oath
and the like, and has woven for itself a gar
land of peculiar dispositions, not lending them-

70 LIFE AND MINISTEY OF JESUS.
selves readily to statutes and paragraphs but
winning for the whole, for the first time, the
ring of genuineness ; for instance, the disposi
tion of absolute meekness towards God and that
of absolute independence towards men, the for
bidding of anxious care as a heathen sin sub
stituting for it the bright joyous conception of
life, which stands in such rugged opposition to
that of John the Baptist and which has some
thing of pleasure in it "whiling away sweet
life," the piety which permeates everything and
accompanies but does not identify itself with
mystical secrecy and separatism, and particu
larly the command, "Be as little children."
This last characterizes the message of Jesus
as no other does. It shows a complete con
trast to all the religious technicalities, artifici
alities and perversities of the age, and, at the
same time, his simplicity, his immediateness
and candor in everything, in faith, action and
conduct of life. This is the most secret, the
most difficult and the finest thing in all Chris
tendom, a condition which is in the religious
realm what genius is in the artistic realm, a
condition where the categoric imperative and
all forms of physical force are left far behind
and where faith and ethical action spring up
spontaneously and abundantly, a condition
where all mechanical activities avail not, be-

TEACHINGS OF JESUS. 71
cause of the call for a deep and a self-sacrific
ing spirit, a condition to be attained only by
the completest change in thought and will. This
was called later "the new birth," than which
no more pregnant a figure could be found.
This was the preaching and the ministry of
Jesus. Its center and well-spring was the new
piety, the consciousness of the divine sonship,
of union with God, and this as a restful, per
manent, and blessed possession of life. In this
union with God was given at once the strong
foundation and the constant source of supply
for its free, pure, and deep morality. With
these two he certainly brought an "Eternal
Gospel," not merely to his own people, but to
the people of the world. It is true however
that many a problem was solved only tem
porarily in his presentation of the new right
eousness and that it was not a complete code for
all questions and for all time. But in its great
ruling thoughts was provided the permanent
foundation for the true human ethics. And our
great metaphysical problems, the relation of the
eternal to the temporal, of the Here to the Be
yond, and of the infinite to the finite have
greatly changed from what they were in primi
tive ages; they have grown and have assumed
other proportions. Our representations of God
no longer fit into the homely imagery of the

72 LIFE AND MINISTEY OF JESUS.
heavenly king upon an invisible throne. We
know that this is only a figurative expression,
as is all our talk about Him. The theology and
the philosophy of our age are striving after
new expressions to grasp that eternal and other-
world reality, that eternal governing Power,
which lies at the base of the actual world. But
wherever this highest ruling Power is grasped
and understood as a Holy Will, encompassing
with infinite power the greatest and the least
and directing them according to eternal ends,
and wherever a person submits himself to it
in meekness and in absolute trust and thus wins
strength, freshness and joy for the conduct of
such an ideal life, there one finds a disciple of
Jesus. Such a person is what the Master would
expect today of his disciple. He would then be
what the disciples were.
If we now glance backward for a moment at
the above mentioned relations of the most es
sential elements in the history of Jesus to the
announcement of the "approaching kingdom,"
it has become clear how completely this preach
ing and its ideals had outgrown the character
of being merely provisional or preparatory;
they could no longer be thrust back into the old
frame-work. The coming kingdom had no longer
any surprises for one so "prepared." The
thousand clusters of grapes, which were to grow

TEACHINGS OF JESUS. 73
on one tendril, the fruitfulness of the fields
and all the other treasures, which were ex
pected, must be grandly indifferent to him who
had meanwhile entered into the disposition, the
feeling, and the ideals with which the preaching
of Jesus had already completely filled the heart.
This indeed explains the indifference of Jesus
to the peculiar contents of the coming kingdom ;
an indifference that never attempted to picture
its coming glory and that passed by the phan
tasies of its age respecting the last things. But
more than this, he was strongly possessed of
the thought that in his ministry and spiritual
deliverances he had brought the long-expected
redemption. This thought had not become ab
solutely clear to him, gaining for itself formu
lated expression, but it was present and left
traces of itself. His entire ministry was with
out that impatient expectation so characteristic
of John. On the contrary, it was pervaded by
a sense of the most blessed possession. The
merchant found his costly pearl, and the treas
ure-digger, his treasure. What more could they
desire? Meanwhile the consciousness could
grow within him that in his preaching was ful
filled the prophecy that righteous men and
prophets had been expecting : ' ' Many prophets
and righteous men desired to see what you see,
and have not seen it, and to hear what you hear

74 LIFE AND MINISTEY OF JESUS.
and have not heard it." And it is noticeable
enough and intelligible that, even with Jesus,
the customary meaning of the "kingdom of
God" was being modified, and was losing its ex
clusively temporal character. It no longer des
ignated an inheritance yet to come, but it was
silently being transformed into an entirely new
significance, into that of an internal condition,
an internal possession, a fortune already pos
sessed, a rule of God already active, a commu
nity of equals, redeemed and God-serving, al
ready present. This new significance of the
word in Jesus was by no means a completed
fact ; but its presence was powerfully felt. See
especially his parables on the kingdom of
heaven, particularly that wondrously deep one
of Mark iv. 26: The kingdom of heaven is as
if a man cast seed into the ground. Then he
departs. Forthwith it grows without any as
sistance, silently and imperceptibly, without
compulsion, without rule, without pressure, and
without any artificial activity, but spontane
ously as the corn, first the blade, then the ear,
and then the full corn in the ear. What springs
up thus is not that external kingdom which
comes like lightning, but which is not sown and
does not grow. On the contrary, it is the still,
silent growth and development of the inner man,
which knows nothing of compulsion and rule,

TEACHINGS OF JESUS. 75
but which advances according to its own nature,
just as the corn that drops into prepared soil.
The same thing is taught by the mustard seed
parable, Mark iv. 30. It is not the "kingdom
of heaven" that comes suddenly from above
and that pertains to temporalities that grows
and extends itself ; it is the ministry of the an
nouncement of Jesus. This grows from insig
nificant beginnings into a great tree, and we
shelter today under its branches. Likewise in
Luke, xvi. 16 : " The law and the prophets were
until John ; since that time the kingdom of God
is preached and every man presseth into it."
The joyful message here is no longer as else
where, that of the coming kingdom. The mes
sage of the coming kingdom was more direct
and much more energetic in John. The message
of Jesus referred to present salvation, the sal
vation of divine sonship. This is evident from
the statement: "Every one presseth into it."
Now no man could force himself into the king
dom that was to come suddenly. One could only
wait in patience until God willed to reveal it.
And, finally, we refer to the episode of Luke,
xvii. 20: Being questioned by the pharisees,
when the kingdom of God was to come, he an
swered them, saying: "The kingdom of God
cometh not with observation. They will not
say, lo here or lo there, because behold the king-

76 LIFE AND MINISTEY OF JESUS.
dom of God is within you." One indeed ob
serves the paradoxical character of this as yet
unusual statement; but the new representation
is indeed completely at hand. And Paul's in
terpretation and setting forth of it is quite ac
curate, Rom. xiv. 17: "The kingdom of God
is righteousness, joy and peace in the Holy
Ghost." But in conclusion we must guard ourselves
from a fundamental misapprehension of the
Gospel of Jesus. It has often been regarded as
an escape from the world and the sorrows of
the world, a kind of ascetic and cloistral ideal
of life. People object to this idea of it, because
of its indifference to gain and possession, to na
tional, political, and social tasks and to many
other things, which many of us deem the high
est and noblest interests of life ; and they do so
apparently with justice. And on the other hand,
objection is made to such apparently dark and
fanatical demands as, "If thy right hand offend
thee, cut it off, ' ' etc.
But let us begin with this second point.
These demands are not at all fanatical, are not
even "ascetic" in the true sense of that word,
but simply intelligible. These are demands that
every idealism, every intelligible idealism,
emphasizes and must emphasize. Wherever a
man submits himself to his ideals, he does so

TEACHINGS OF JESUS. 77
entirely, soul and body, for they do not permit
compromise at all ; this must be so or else they
are no ideals. They imply renunciations and
sacrifices under the hardest conditions, and con
flicts of the bitterest kind ; but these are all nec
essary. This is always true when the questions
of ideals or of conscience are uppermost ; resig
nation to God and submission to the moral law.
It was the greatness of Jesus to embody the
demand of the ideal in decisive and complete
one-sidedness, and to cause it to stand forth
not only as a demand but as a finished product,
incomparably magnificent and completely
unique, confirmed both in life and in death.
But the former objections are conceded to
prove nothing for the ostensibly negative char
acter of the ethics of Jesus. Indeed the ques
tion does not treat of any inner aversion of the
Christian principle itself to the subjects in dis
cussion. But if the belief that the end of things
is at hand continues to burden people it is
naturally impossible to expect the growth and
the development of any intelligently new politi
cal and social interests and ideals. Further,
consider this: the particular mission of Jesus
is within the sphere of the religious and the eth
ical. But the idea of a call to anything implies
that the whole life should be wholly and intelli
gently devoted to the prosecution of only one

78 LIFE AND MINISTEY OF JESUS.
end. The more a person realizes himself to be
called for a special purpose, the more will this
consciousness grow within him. Jesus' knowl
edge of his calling is clearly indicated in Luke,
xii. 14: "Man, who made me a judge and a di
vider over you?" Likewise, it is the same con
sciousness of the necessary one-sidedness of
his calling that speaks in his answer to the
Syro-Phoenician woman, "I am not sent but
unto the lost sheep of the house of Israel. ' '
Furthermore, to conceive Jesus as an ascetic
is to profoundly misunderstand his character,
his piety, and his temper. One can hardly make
a greater mistake. This is indeed the opposite
of the truth, for in this lay his greatest differ
ence from the Baptist. We find John in the
wilderness ; we find Jesus among men, entering
into their joys, their feasts, their companion
ships and struggles. The preaching of John
was sad, gloomy, and heavy; the preaching of
Jesus was full of light and glory. John's dis
position was that of a slave ; the disposition of
Jesus and his followers was that of the free
born sons of God. The faith of John was that
of the Old Testament type, harsh and full of
fear ; the faith of Jesus that of triumphant and
childlike certainty, dwelling beyond all fear and
care. John commanded fasts; Jesus forbade
them. John was an exemplary ascetic, wearing

TEACHINGS OF JESUS. 79
the hairy mantle, living the hermit life, and eat
ing locusts and wild honey. Jesus knew noth
ing of all this ; no peculiar repentance, no spir
itual methods and rules of order ; he dissolved
all observances, founding only the God-inspired
disposition, which was to issue freely in the
choice of the good. John exemplified the ascetic
and the monkish type of piety; Jesus was the
opposite of this and he knew this full well. Here
are his own words : ' ' No man seweth a new piece
of cloth on an old garment — And no man put-
teth new wine into old bottles," etc. Mark, ii.
22. This was his meaning when he permitted
himself to be deprecatingly called a glutton, a
winebibber, and a friend of publicans and sin
ners, and when he answered the surprising
question of John's disciples as to why his dis
ciples did not fast, saying, "Can the compan
ions of the bridechamber mourn as long as the
bridegroom is with them ? ' '
No piety is so remote from the monkish and
cloistral type of religion as that of Jesus, so
alien to the activities peculiar to that class of
institutions. Mystical dispositions and ecstatic
joy may be taught and fostered in such places,
but not the piety of Jesus. His piety calls at
once for life, for many kinds of experience, for
the world of men, for fortune, for the cross, and
for the entire play of life, in order to become

80 LIFE AND MINISTEY OF JESUS.
the eternal ground tone of it all. It can be as
little separated from the complexities of life
and continue to thrive as a melody from its
variations. The same thing is true of its new
righteousness as of its piety. The old right
eousness of the pharisees was thoroughly
"ascetic"; it was the leaven that was to be
swept away. The plain morality of Jesus does
not admit of any ascetic additions. Its content
is plain duty, which also presupposes the world,
brethren and communion with them. The fun
damental command is, love. This cuts away the
roots from asceticism in all its forms. The
monk, the fugitive from the world, can love no
neighbor; indeed he has none. Love presses
immediately into life, and works with and for
men. So let one conceive that small portion
of the Scripture which speaks of the impending
end of the world, taken away from the Gospel ;
let one conceive the joyful, courageous disposi
tion of Jesus which contemplates the world, the
strong ethical will, and especially this love to
man and to all that is human to be freed from
its small narrow self-enclosed communities and
to be placed face to face with multifarious life
and its tasks, and it will be seen to enter into
it as into its own most peculiar sphere. Apart
from this sphere, the Gospel becomes stunted
and dry.

TEACHINGS OF JESUS. 81
The above objections and others which might
be mentioned do not present themselves when
the sermons of Jesus are interpreted, as they
should be, in the light of his image and char
acter. The traditional view strives to derive it
self from the character of Jesus. It represents
him either as that dogmatic "double-being,"
that ' ' compound person, ' ' of whom no man can
properly affirm character, or as the incorpora
tion of "the man-in-himself , " that is, uni
versal humanity in a person. Both conceptions
fail when we compare them with the image that
the Gospel narrative presents to us. This image
is no universal concept, no mere abstraction in
a person. It steps forth with decisive individu
ality, with utmost naturalness and with well-de
fined character. And what an image! To see
it clearly we must turn aside all dogmatic and
half-dogmatic delineations, all those images
small and great, which come to us from a false
artistic tradition; as those of Hoffman, Thu-
mann and Gabriel Max, where the heads are
soft, mild and almost effeminately sweet, the
hair closely parted and waving, with or without
those fanatical eye-lashes and the somewhat
enervated, consumptive, repentant, and ascetic
form, the lines of the face partly good-natured
and partly fanatical. These pictures have been
made to follow all kinds of artistic or inartistic

82 LIFE AND MINISTEY OF JESUS.
and phantastic ideals, but not the historic image
of the first three Gospels. No one would divine
from these that he called two of his disciples
' ' sons of thunder ' ' and that these two belonged
to the inner circle of the disciples; that he re-
bukingly said to Peter "get thee behind me
Satan, for thou art an hindrance to me"; that
he dubbed his enemies ' ' whited sepulchers full
of all uncleanness"; that he took a whip of
small cords to clean the . temple of the money
changers; that with splendid scorn he denom
inated Herod, "the fox"; that he could return
thanks to the heavenly Father; and that he
could fight with his own heart in the hottest
battle and in the bitterest sorrow. One would
never divine from these that highest natural
temperament, which formed the basis of the
character of the Christ. Add to this natural
temperament, the religious and ethical con
sciousness that was his, and we are face to face
with the most wonderful character. This tem
perament possesses the incomparable strength
of the ethical will, the passion for depth and
fervor, the glow and the dauntless energy, which
come from resignation to God, to one's calling,
and to one's brethren. He possessed such an
inner concentration, such an hierarchy of pow
ers, such a consciousness of self and of God as
were able to carry him victoriously through all

TEACHINGS OF JESUS. 83
the storms of life. Hence he had an inner cer
tainty, a deep assurance, which profited in
every condition and which made the plain Naza
rene, the carpenter's son, superior to all the
scribes, the high priests, and the Roman Pro
curator. He was an upright, resplendent, genu
ine, free-born and truly kingly being. But he
also possessed and manifested — as if he dared
not to fail in anything — the warmest feeling and
the purest love. Where all failed he knew how
to understand, to pardon, to raise up, and to
console. Publicans and sinners whom others
cast out, he sought, discovered and awakened
the flickering spark of their faith and love. He
made friends of the children and commended
the childlike disposition to the disciples as a
pattern and as an entrance into the kingdom of
heaven. But over and above all this extended
the naturalness, the sweetness, the freshness,
the glory and the charm of his being and espe
cially of his words, the multifarious and trans
parent quality of his thought and images, the
plasticity of his parables, and the inexhaustible
and many-sided character of the world of his
ideas. These sprang up and flowed forth so
easily, so lightly, so full of intelligence and
spontaneity as to become at once classical and
imperishable; without being pathetic and sol
emn, with everything that was highest, and best,

84 LIFE AND MINISTRY OF JESUS.
this teaching was comprehensible to the plain
est man and, at the same time, full of infinite
matter to the deepest.
And we have this all indeed only in frag
ments, in pieces, falsely put together by the un-
skillfulness of tradition; we see it all, so to
speak, in a dark and badly broken mirror ! What
must this have been to those who heard him
with their own ears, and had an experience of
him! What must the original have been, if the
disfigured image is so resplendent! Truly the
historical image loses none of the reverence,
which the disciples of Jesus brought at all times
to the Master. Indeed it does not lead us back
to the old pictures with the Jesus lamb, or to
the sentimental forms of the earliest Jesus of
the mystics; but it leads us by so much the
more to a fundamental and ever growing ' ' hero-
worship," which breaks out anew with fresh
ness and joy into the ancient acclaims and con
fessions : Christ our Lord, our Hero, our King.
And it is a matter of disposition and individual
thought what form this reverence is to take
and what depth it is to attain.

A CLOSING WORD.
So much in answer to the question as to the
life of Jesus historically conceived. A num
ber of other questions now follow. What sig
nificance has the preaching of Jesus for us, for
our convictions, and for our faith and our en
deavor after piety. What significance has his
person to the validity of his preaching? For
it is already evident that for such an announce
ment as his, its claim for truth and absolute
validity, the person of the announcer has much
more significance than that of Euclid for the
validity of his geometry. Further, there is the
general question: Are the great phenomena
and contents of the history to be conceived as
a "revelation," announcing the way to know
and to realize the eternal meaning and pur
pose of present day life? And suggested by
this general question is the special one: Are
we to regard the history of religion and espe
cially the Israelitish religion and the phenom
enon of Jesus as a "revelation"? And many
like questions offer themselves. Opportunity
may perhaps present itself to return to these
questions. But it was necessary first of all to
consider the more fundamental one. To repeat
it once more: this was the chief aim, the aim
that justifies these lectures. (85)

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