Translation:Critique of the Gospels and a History of their Origin/TEG/Section 3

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The Theological Explanation of the Gospels (1852)
by Bruno Bauer, translated by Wikisource
III.
3815455The Theological Explanation of the Gospels — III.1852Bruno Bauer

III.
The original evangelism

Yes, it must be difficult to form a view that is no longer connected with the tangle of theological tongues, when scientifically educated theologians themselves in battle with Critite, in a moment in which they have to prove their foresight, To use the same categories with a naivety, even with an unconsciousness, which could be called extraordinary, if this threefold of unconsciousness could still be noticed in theologian. In order to present my controversy about the origin of the Gospels and Evangelical history as "absurd", it is sufficient for Mr. Shwegler to exclaim: "Hesiod, a hellenic original Evangelite, would have created Greek mythology in writing, Homer's prisoners, instead of in the mouth of Volts von To have inherited gender to gender would have been freely and creatively brought forward to the famed Hellenes!"[1] It say, I want to follow Herr Schwegler in Greek Uiterthum; I would like to announce that Gerodot {don’t put up the pabfurden ”Sak, Homer and Hefiod had created the gods of the Griedhen [2] but is the Entftes Hung of Hefiod’s Compofition flirted when there is another exercise”?

Here Sdhrwegler also exclaims the northern lattice question, where there were hero songs, the products of a poisonous poet, because there was fine tradition, fie bon mouth good mouth, from feeling good, feeling good? "

In fine astonishment - in dev gliidlid introspection, with which traditional mortgage afflicts its wall hangers, ndmlid Here Sdhwegler does not find out that the question alone is the question of who hauled this "plant".

To the "Wbfurditdt 'of my beginnings gu fih Gere Shwegler [3] appeals, how the borrowers of all Volferftimme and nations fih hundreds, without scrift = lid firirt gu fepn, in their mouth and Gedadtniff continue = inherited fat," and how, fie e & fonnte, teil these Valter the fubjtanglichen Madte of their victims, the Mtyfterium of their world = dangerous miffion found in it. "

But in order to make the merit of the work, which my refutation might bring to a good level, and to free the beneficiaries from the unnecessary agony of further efforts, Hitte may speak out of all masses and votes, less a few, a few {lend Gine Nation should be created, deven BVorgefdhidte

really inherited in her memory- to name the previous history that is so securely guaranteed that so faithfully preserved in the memory of the nation that the those historians who don't feel as they are on their mouths inherited from the people, into the realm of real Wanted to record history, rightly the reproach of unnecessary Faulty deserved it. he þ would have- But so much for me at least about the real story is known, find the prehistory, 3. B. the Jewish, the Greek the later Roman creations, in which the world This is the only reason why the historical misfion of these firefighters is so clearly presented it is because they are created in a time when those nations of their destiny and size already completely certain. the goods of these peoples in a prehistoric age that lies beyond history who has formed this self-awareness.

"And, Mr. Schwegler continues, and the evangelical lish story, propagated from mouth to mouth, of spread the messenger of faith from Volt to Volf, in everyone worship gatherings, private gatherings at religious narrated again, told in a time and under Volfs- who are not inclined to take written records anyway, were primarily dependent on the power of memory, not even the few generations that followed Bauer's prediction between the throwing event (') and the written record fell in, could overve? What else did the evangelical proclamation start from? to what else she could refer to than to the fact ſache of the appeared, crucified and risen Meſfias? "

However, the evangelical statement only opened up the facts of appearance, death, and resurrection fie find the referee of the later Selbsibewuftfeyns

  1. Bell's theological yearbooks. 1843. p. 257.
  2. Her. II, 53
  3. p. 258