The Life of Jesus: According to the Study and Criticism of the Bible. Ernest Renan
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by a crowd of analogies, to the beliefs, the manners, the turn of imagination of the time of the Seleucidæ; the Apocalyptic form of the visions, the place of the book in the Hebrew canon, out of the series of the prophets, the omission of Daniel in the panegyrics of Chapter xlix. of Ecclesiasticus, in which his position is all but indicated, and many other proofs which have been deduced a hundred times, do not permit of a doubt that the Book of Daniel was but the fruit of the great excitement produced among the Jews by the persecution of Antiochus. It is not in the old prophetical literature that we must class this book, but rather at the head of Apocalyptic literature, as the first model of a kind of composition, after which come the various Sibylline poems, the Book of Enoch, the Apocalypse of John, the Ascension of Isaiah, and the Fourth Book of Esdras.
[Footnote 1: Jude Epist. 14.]
In the history of the origin of Christianity, the Talmud has hitherto been too much neglected. I think with M. Geiger, that the true notion of the circumstances which surrounded the development of Jesus must be sought in this strange compilation, in which so much precious information is mixed with the most insignificant scholasticism. The Christian and the Jewish theology having in the main followed two parallel ways, the history of the one cannot well be understood without the history of the other. Innumerable important details in the Gospels find, moreover, their commentary in the Talmud. The vast Latin collections of Lightfoot, Schoettgen, Buxtorf, and Otho contained already a mass of information on this point. I have imposed on myself the task of verifying in the original all the citations which I have admitted, without a single exception. The assistance which has been given me for this part of my task by a learned Israelite, M. Neubauer, well versed in Talmudic literature, has enabled me to go further, and to clear up the most intricate parts of my subject by new researches. The distinction of epochs is here most important, the compilation of the Talmud extending from the year 200 to about the year 500. We have brought to it as much discernment as is possible in the actual state of these studies. Dates so recent will excite some fears among persons habituated to accord value to a document only for the period in which it was written. But such scruples would here be out of place. The teaching of the Jews from the Asmonean epoch down to the second century was principally oral. We must not judge of this state of intelligence by the habits of an age of much writing. The Vedas, and the ancient Arabian poems, have been preserved for ages from memory, and yet these compositions present a very distinct and delicate form. In the Talmud, on the contrary, the form has no value. Let us add that before the Mishnah of Judas the Saint, which has caused all others to be forgotten, there were attempts at compilation, the commencement of which is probably much earlier than is commonly supposed. The style of the Talmud is that of loose notes; the collectors did no more probably than classify under certain titles the enormous mass of writings which had been accumulating in the different schools for generations.
It remains for us to speak of the documents which, presenting themselves as biographies of the Founder of Christianity, must naturally hold the first place in a Life of Jesus. A complete treatise upon the compilation of the Gospels would be a work of itself. Thanks to the excellent researches of which this question has been the object during thirty years, a problem which was formerly judged insurmountable has obtained a solution which, though it leaves room for many uncertainties, fully suffices for the necessities of history. We shall have occasion to return to this in our Second Book, the composition of the Gospels having been one of the most important facts for the future of Christianity in the second half of the first century. We will touch here only a single aspect of the subject, that which is indispensable to the completeness of our narrative. Leaving aside all which belongs to the portraiture of the apostolic times, we will inquire only in what degree the data furnished by the Gospels may be employed in a history formed according to rational principles.[1]
[Footnote 1: Persons who wish to read more ample explanations, may consult, in addition to the work of M. Réville, previously cited, the writings of Reuss and Scherer in the Revue de Théologie, vol. x., xi., xv.; new series, ii., iii., iv.; and that of Nicolas in the Revue Germanique, Sept. and Dec., 1862; April and June, 1863.]
That the Gospels are in part legendary, is evident, since they are full of miracles and of the supernatural; but legends have not all the same value. No one doubts the principal features of the life of Francis d'Assisi, although we meet the supernatural at every step. No one, on the other hand, accords credit to the Life of Apollonius of Tyana, because it was written long after the time of the hero, and purely as a romance. At what time, by what hands, under what circumstances, have the Gospels been compiled? This is the primary question upon which depends the opinion to be formed of their credibility.
Each of the four Gospels bears at its head the name of a personage, known either in the apostolic history, or in the Gospel history itself. These four personages are not strictly given us as the authors. The formulæ "according to Matthew," "according to Mark," "according to Luke," "according to John," do not imply that, in the most ancient opinion, these recitals were written from beginning to end by Matthew, Mark, Luke, and John,[1] they merely signify that these were the traditions proceeding from each of these apostles, and claiming their authority. It is clear that, if these titles are exact, the Gospels, without ceasing to be in part legendary, are of great value, since they enable us to go back to the half century which followed the death of Jesus, and in two instances, even to the eye-witnesses of his actions.
[Footnote 1: In the same manner we say, "The Gospel according to the
Hebrews," "The Gospel according to the Egyptians."]
Firstly, as to Luke, doubt is scarcely possible. The Gospel of Luke is a regular composition, founded on anterior documents.[1] It is the work of a man who selects, prunes, and combines. The author of this Gospel is certainly the same as that of the Acts of the Apostles.[2] Now, the author of the Acts is a companion of St. Paul,[3] a title which applies to Luke exactly.[4] I know that more than one objection may be raised against this reasoning; but one thing, at least, is beyond doubt, namely, that the author of the third Gospel and of the Acts was a man of the second apostolic generation, and that is sufficient for our object. The date of this Gospel can moreover be determined with much precision by considerations drawn from the book itself. The twenty-first chapter of Luke, inseparable from the rest of the work, was certainly written after the siege of Jerusalem, and but a short time after.[5] We are here, then, upon solid ground; for we are concerned with a work written entirely by the same hand, and of the most perfect unity.
[Footnote 1: Luke i. 1–4.]
[Footnote 2: Acts i. 1. Compare Luke i. 1–4.]
[Footnote 3: From xvi. 10, the author represents himself as eye-witness.]
[Footnote 4: 2 Tim. iv. 11; Philemon 24; Col. iv. 14. The name of Lucas (contraction of Lucanus) being very rare, we need not fear one of those homonyms which cause so many perplexities in questions of criticism relative to the New Testament.]
[Footnote 5: Verses 9, 20, 24, 28, 32. Comp. xxii. 36.]
The Gospels of Matthew and Mark have not nearly the same stamp of individuality. They are impersonal compositions, in which the author totally disappears. A proper name written at the head of works of this kind does not amount to much. But if the Gospel of Luke is dated, those of Matthew and Mark are dated also; for it is certain that the third Gospel is posterior to the first two and exhibits the character of a much more advanced compilation. We have, besides, on this point, an excellent testimony from a writer of the first half of the second century—namely, Papias, bishop of Hierapolis, a grave man, a man of traditions, who was all his life seeking to collect whatever could be known of the person of Jesus.[1] After having declared that on such matters he preferred oral tradition to books, Papias mentions two writings on the acts and words of Christ: First, a writing of Mark, the interpreter of the apostle Peter, written briefly, incomplete, and not arranged in chronological order, including narratives and discourses, ([Greek: lechthenta ê prachthenta],) composed from the information and recollections of the apostle Peter; second, a collection of sentences ([Greek: logia]) written in Hebrew[2] by Matthew, "and which each one has translated as he could." It is certain that these two descriptions answer pretty well to the general physiognomy of the two books now called "Gospel according to Matthew," "Gospel according to Mark"—the first characterized by its long discourses; the second, above