D.f.strauss (1808 to 1874), a German historian and the most controversial Protestant theologian, was the first historical figure to clearly distinguish between Jesus and Jesus' Christian beliefs.
David Strauss is a very clever student of the famous Tibinger College, such as GWF· Hegel and Friedrich H? Aldrin and FWJ· von Schelling studied it. David Strauss is a very clever student, the famous abbot of Tubinge Abbey, and studied under GWF· Hegel, Friedrich H?lderlin and FWJ· von Schelling. As a theologian, he adopted Hegel's dialectical method. As a theologian, he adopted Hegel's dialectical method. In 1835- 1836, he wrote this book, the theme of which was about most of his life, the life of Jesus. His main argument is that Jesus in biblical works is not the real Jesus in history, but a man who has been changed by the religious concern of Christians. From 1835 to 1836, the theme of his book is to pay attention to a bigger part of his life, the life of Jesus. His main argument is that Jesus' biblical works are not the real Jesus, but a person's history has changed the religious consciousness of Christians. Therefore, he pointed out that the basis of Christian belief and theology cannot be explained by scientific methods, because Christianity is not based on historical knowledge, but on a myth. Therefore, he pointed out that according to Christian belief and theology, it cannot be interpreted as a scientific method, because Christianity is not based on historical knowledge, but depends on a myth. In addition, it is impossible to analyze Jesus' life from the perspective of a historical figure and save his divinity. Besides, it is impossible to analyze the next historical figure in Jesus' life and save his divinity.
This book is a challenge to the whole protection theory at that time, and Strauss deliberately got involved in the debate and discussion. This book is a challenge, and the whole time Protestant theology has also become an active debate and discussion. Because of his reputation, he can't teach in any university. Because of his reputation, he can't get a teaching position in any university. He defended his theological position in many palms, but began to compromise to meet his criticism. He defended his theological position in many pamphlets and has not yet begun to compromise to meet his criticism. However, in his new book, Christian Doctrine in its Historical Development and its Struggle with Modern Science (1840- 184 1), he once again emphasized evaluating the Bible, the church and dogma from a scientific point of view. However, in his new book Christianity and its Historical Development and the Struggle of Modern Science (1840 to 184 1), he once again emphasized the scientific evaluation of the Bible, the church and dogma. He was convinced that the positions of the church and science could not be unified. He believes that the positions of the church and science cannot be unified.
After 184 1, he separated from his wife and started his career as a writer. 184 1 year, he left his wife to study theology and started his career as a writer. He focuses on poetry and historical biographies in southern Germany. He focuses on the biography and history of poets in southern Germany. In his elegantly written biography, we can find information about AJ Kenner, Edward M? Rick, Jluhland, CF Schubart and Voltaire. In his elegant written resume, we found a book written by Auzel Konay, Edward M? Rick, Uhlander, meet Schubart and Voltaire. During the Franco-German War, he had contacts with the French historian Ernest Renan. The Franco-German War, from 1870 to 187 1, he and the corresponding French historian Renan. These letters were published and discussed publicly. These letters were published and discussed publicly.
In 1864, Strauss tried to solve the problem of Jesus' life again, but in a more modern way. In 1864, Strauss tried to solve the problem of Jesus' life again, but in a gentler way. He accepted many views of his early enemies. He accepted many views of his former enemies. But Jesus' new life is not challenging, nor does it attract people's attention like his work 1836. But Jesus' new life was not challenging and did not attract the same attention. His work is 1836. In 1872, he once again attacked the foundation of Christian theology. 1872, he had another attack according to Christian theology. His last book, Old and New Beliefs, arranged his thoughts under four questions: Are we still Christians? His last book, The Old Man and New Belief, ordered him to think about the following four questions: Are we still Christians? Do we still have religion? Are we still religious? How do we conceive the world? How do we imagine the world? How do we arrange our lives? How do we arrange our lives? He denied that Christianity had anything to do with modern educated people. He denied that any Christianity had anything to do with modern educated people. He replaced religious feelings with cosmic disasters. His religious feelings replaced the worship of the universe. The world should be understood in a scientific and materialistic way. The world should understand the ways of science and materialism. Human life should be arranged with concern for human interests. Human life should be ordered to pay attention to good men. This book was almost inevitably rejected by friends and opponents. The book was rejected by almost unanimous friends and opponents. The most famous attack was led by friedrich nietzsche. The most famous attack was launched by friedrich nietzsche. This reaction is Strauss's dissatisfaction in his later years. This reaction was disappointing in Strauss's last years. He died in Ludwigsburg, his birthplace, on February 8th, 874. He died in Ludwigsburg on February 8, 874, replacing his birth.
Extended reading extended reading
It is recommended to study the life and thoughts of Strauss in the following works: Sidney Hooke, from Hegel to Marx (1936); Albert schweitzer, Searching for Jesus in History: A Critical Study from Ray Mareuse to Reid, translated by W. Montgomery (1948); Karl barth, Protestant Thought: From Rousseau to Richler, translated by B. Cozens (1959); Where's Carl L. From Hegel to Nietzsche: Nine Centuries of Ideological Revolution, translated by David E. Green (1964). It is suggested to study the following works in the chapters related to Strauss' life and thoughts: Hook, from Hegel to Marx (1936); Shi Huaizhe, Looking for Jesus in History: A Critical Study and Its Progress, Ray Mareuse came to Reid and translated Montgomery (1948); Kabut, Protestant Thought: From Rousseau to Richler, translated by B. Cozens (1959); Co-authored with Karl L. Wynn, From Hegel to Nietzsche:1Revolutionary Thought in the 9th Century, translated by David E. Green (1964).
Strauss was born in Ludwigsburg near Stuttgart. At the age of twenty, he was sent to Braubren Gospel Theological Seminary near Ulm to study theology. 12, he was sent to Braubren Evangelical Theological Seminary near Ulm to study theology. Among the main masters in the school are Professor Kern and Professor FC Baur, who teach their students to love ancient classics and the principles of textual research, which can be applied to sacred traditional texts and classic texts. Among them, the main American masters teach Cohen and Club Bauer at school. They teach their students to make a profound textual research on ancient classics and the principle of love, which can be applied to the sacred tradition and classics of the text. 1825, Strauss entered the University of Tubingen. The philosophy professor there failed to interest him, but he was deeply attracted by schleiermacher's works. The philosophy of the two professors didn't care about him, but his works attracted him strongly. 1830, he became an assistant to a village priest, and nine months later, he accepted a professorship at Moore Brown and Braubren Gospel Theological Seminary, where he would teach Latin, history and Hebrew. 1830, he became an assistant pastor of a country. Nine months later, he accepted the professorship of the evangelical seminary in Maublon and Braubren, where he will teach Latin, history and Hebrew.
10, he registered his own office in order to study under schleiermacher and Georg Hegel in Berlin. 183 10 in June, he quit his office and went to Berlin to study according to schleiermacher and Georg Hegel. Hegel died as soon as he arrived. Although Strauss often listened to schleiermacher's lectures, it was only the life of Jesus that had a strong influence on him. When Hegel died, he had just arrived, but Strauss regularly attended schleiermacher's lectures, and only those in life Jesus said that it depended on his powerful influence. Strauss tried to find like-minded people among Hegel's followers, but failed. Strauss tried to find Hegel among followers with similar spirit, but failed. Under the influence of Hegel's distinction between Vorstellung and Begriff, he has conceived the ideas found in his two major theological works: Leben Jesu (The Life of Jesus) and Christ lich dodgek (Christian Doctrine). Although influenced by Hegel's distinction between representation and concept, his idea found two major theological works in him: the life of Jesus and Christian dogma. Hegelians generally don't accept his conclusion. Hegelians usually don't accept his conclusion. 1832, he returned to Tubingen to teach logic, Plato, history of philosophy and ethics, and achieved great success. 1832 returned to the University of Tubingen to teach logic, Plato, philosophy of history and ethics. However, in the autumn of 1833, he resigned from this position in order to devote all his time to completing his life. Published in 1 835, when he was 27 years old. However, in the autumn of 1833, he resigned in order to spend all his time completing his life. This was published at 1835 when he was 27 years old.
As Hegelians generally rejected his life in Jesus, in 1837 Strauss defended his work in a pamphlet entitled "Oppose Hegelians in My Life". Jesus, who has generally refused his own life since the Hegelian school, defended Strauss' work in 1837, entitled "National defense is Jesus versus Hegelian school in my life". Bruno Bauer, a famous Hegelian scholar, led the attack on Strauss and continued to attack Strauss in academic journals for many years. Bruno Bauer, a famous scholar of Hegel, led the attack on Strauss and continued to attack Strauss's academic publications for many years. When young friedrich nietzsche started writing articles criticizing David Strauss, Bauer gave Nietzsche all the support he could. When young Nietzsche began to write articles criticizing David Strauss, Bauer supported Nietzsche and he could afford it.
The life of Jesus
It is a feeling that Jesus' life is critically examined. Jesus' life is a feeling. One critic called it "incredible in our time" and another called it "the most harmful book ever voted from the mouth of hell." One critic called it "our Iscariotism day", and another called it "the most popular book, vomit jaw hell." When he was elected as a professor of theology at the University of Zurich, the appointment proved to be a political storm, so that the authorities decided to give him a pension before he started working. When he was elected as the theological basis of the chairman, at the University of Zurich, such an appointment caused an uproar. The authorities decided to release his pension and he began to perform his duties.
What makes his book so contradictory is his analysis of the miracle elements in the gospels, which is considered to be "mythical". His book is controversial because his essential analysis of the miracle element gospel is "myth". Jesus of Life ended a period in which scholars were destroyed by the miraculous nature of the new test in the rational view of the Enlightenment. In the closed period of Jesus' life, scholars wrestled with the magical nature and the enlightenment of the reasonable opinions of the New Testament. One group consists of "rationalists" who find logical and rational explanations for obvious miracle events; Another group, the "supernatural", not only defends the historical accuracy of biblical records, but also defends the factors of direct division and intervention. One group by "rationalism", who found the logical and reasonable explanation is obviously a miracle, and other groups, "supernatural" defended not only the historical accuracy of the Bible account, but also the direct intervention of God. Strauss regards the truth of stories as "accidental events" and only reads them on the level of myth. Strauss dismissed the current story as an "event" and interpreted it as just a fictional level. From one miracle to another, he understood everything as the product of the early church's use of Jewish ideas about the Messiah to express the belief that Jesus was the Messiah. From one miracle to another, he understood that in the early days of all products, the church used Jews to think about what the savior would look like to show that Jesus was indeed the Messiah. With the passage of time, this book has created a new era in the text and historical treatment of the rise of Christianity. With the passage of time, this book has created a new era and the historic rise of word processing Christianity.
1837, Strauss copied his comments in The Life of Jesus. 1837, Strauss responded to his criticism with My History. In the third edition of this work (1839), there is Zwei Friedrich bl? He made important concessions to his critics, but he withdrew them in the fourth edition (1840). In the third edition (1839) and Zwei Friedrich Blatter ("two peace letters"), he made important concessions. With his criticism, he withdrew it, but in the fourth edition (1840). I found an English translator George Eliot (Mary Ann Evans) in the book 1846. The English version of George Eliot (Marianne Evans) was found in 1846. This is her first book, which has been published recently (see Resources). This is her first publication, which was recently reprinted (see reference). In 1840 and the following year, Strauss published two volumes of On Christian Doctrine. 1840 and the following year, Strauss published his own Christian glaubenslehre in two volumes. The main principle of this new job is that the history of Christian doctors is basically the history of their integration. This new book is the disintegration of theories in the history of Christianity.
Episode (184 1–1860) Episode (1841year to1860)
Strauss has been away from theology for more than 20 years. With the publication of his book Grauben Slich, Strauss has been away from theology for more than 20 years. In August, 2008, he married Agnes Spebest, an educated, beautiful and prestigious opera singer. 184 1 In August, he married agnes Schebest. She is an educated and beautiful opera singer and enjoys a high reputation. Five years later, after the birth of two children, they agreed to separate. Five years later, after the birth of two children, they agreed to separate. Strauss resumed his literary activities by publishing The Romantic. Salem, in which he drew a satellite between the apostate Julian and Prussian Frederick William IV (1847). Strauss resumed his literary activities and published C? Salem, who satirized the Prussian apostates Julian and Frederic William IV in his book (1847).
1848, he was nominated as a member of the Frankfurt parliament, but was protected by Christopher Hoffman. 1848 was nominated as a member of the Frankfurt parliament, but lost to Christopher Hoffman. He was elected to the parliament of Wü rttemberg, but his behavior was so conservative that his voters asked him to resign. He was elected as the chamber of commerce in Wü rttemberg, but his behavior was so conservative that his voters asked him to resign. He forgot his political disappointment in the production of a series of biographies, which made him gain a permanent position in German literature (Schubartleben, 2 volumes,1849; Christian Mercklin,1851; Nikodemus Frischlin， 1855； Ulrich von hutten, 3 volumes, 6th edition. 1895). He forgot his political disappointment and wrote a series of biographies, one of which ensured his permanent position in German literature (The Life of Schubart, Volume II). , 1849 ; Christian Mercklin, 185 1 year; Nikodemus Frischlin， 1855； Ulrich von hutten, 3 volumes. , 1858 to 60 years, 6th edition. 1895).
Later works
David straw? In 1874, in 1862, David Strauss returned to theory with a book on the biology of hsreimarus, and two years later (1864), he published his Dasleben Jesus fü r das Deutsche Volk (/kl). 1904). 1862, he returned to theology with the biography of ray Mareuse. Two years later (1864), he returned to theology with the biography of Jesus German (the life of Darth Jesus F. Volcker) (13 edition , 1904). It failed to produce an effect comparable to that of The First Life, but there were many answers to it. Strauss answered these questions in his booklet Die Halben und Die Ganzen (1865), specifically for schenkel and Heng Steinberg. It didn't work with First Life, but it answered many questions. It answered them in Strauss's booklet Die Halben and Die Ganzen (1865), which was specially aimed at schenkel and hens.
His "Der Christus des glaubens und der Jesus der Geschichte" (1865) is a severe criticism of schleiermacher's lecture on the life of Jesus, which was subsequently published for the first time. His Glaubens and the History of Wonder Christ Jesus (1865) is a serious criticism of schleiermacher's Lecture on the Life of Jesus, which was first published. From 1865 to 1872, Strauss lived in darmstadt and gave a speech about Voltaire in 1870. Strauss lived in darmstadt from 1865 to 1872, and published his. His last work, Deralte und der Neue Glaube (1872; M Blind's English translation, 1873), produced a sensation almost as big as his Jesus life, especially among Strauss's own friends, who were surprised by his one-sided view of Christianity and his claim to abandon spiritual philosophy as materialism of modern science. In the fourth edition of this book, he added a postscript as a preface. His last work, getting old and new by faith (1872; The English version by M Blind Man, 1873) produced almost the same feeling, because his life of Jesus, at least in Strauss's own friend, who did not know that in his one-sided Christian view, he gave up the materialistic philosophy of spirit of modern science. [Need to quote] In the fourth edition, he said that the book's postscript is nachworth as vorwort (1873). In the same year, a fatal Malay had obvious symptoms and died on February 8 1874. In the same year, he developed fatal symptoms and died after February 8th. 1874.
Criticize
Bauer once complained that his criticism of the history in the gospels was not based on a thorough examination of the tradition of document manuscripts.
As albert schweitzer wrote in Looking for Jesus in History (1906; ET 19 10), Strauss's argument "filled in a series of explanatory death certificates. At first glance, all the air is alive, but it is not true." As Shi Huaizhe wrote in Looking for the History of Jesus (1906; Su 19 10), Strauss's argument "fills a series of explanations of the death certificate. At first glance, all the air is alive, but it is not. " He added that in the process of searching for the historical Jesus, there were two extensive academic research periods, namely, "the period before David Strauss and the period after David Strauss." Markus Berger believes that "the details of Strauss's argument, his application of Hegel's philosophy and even his definition of myth have not had a lasting impact. However, his basic proposition that many gospels are fictional and that "mine" is not just equivalent to "false hood" has become a part of mainstream scholarship. He added that in the process of searching for the history of Jesus, there were two periods of extensive academic research, namely, "David Strauss in the previous period and David Strauss in the latter period." Markus Berger put forward that "Strauss thought that he used the details of Hegel's philosophy, and even his definition of myth had no lasting influence." However, his basic requirements-many evangelicals are fictional, and "myth" is not simply equivalent to "lie"-have become mainstream scholarships. "
In order to understand Jesus in history, Strauss introduced a more contradictory explanation, that is, his explanation of the birth of a virgin. A controversial explanation, Strauss introduced Jesus, who knows history. It was his explanation that the Virgin of America was born. In dismantling [needing verification], Strauss's reaction is to protect the memory of the German rationalist movement in theology. In "The Need for Verification", Strauss's response is reminiscent of the Protestant theology of the German rationalist movement. According to Strauss, the virgin of Jesus was added to the biography of Jesus as a legend in order to commemorate him in the way that gentlemen often commemorate their great historical figures. According to Strauss, the birth of the Virgin Mary of Jesus was added to the biography of Jesus. As a legend, in order to commemorate him, the most common way for foreigners to commemorate him is their biggest historical figure. However, Strauss believes that greater honor will be given to Christ, and if the virgin birth does not exist, Joseph recognizes it as the lawful father C. However, Strauss believes that greater honor will be given to Christ. If the virgin birth does not exist, Joseph confirms that the legitimate father is Jesus.