The historical Jesus will be to our time a stranger and an enigma. The study of the Life of Jesus has had a curious history. It set out in quest of the historical Jesus, believing that when it had found Him it could bring Him straight into our time as a Teacher and Savior. It loosed the bands by which He had been riveted for centuries to the stony rocks of ecclesiastical doctrine, and rejoiced to see life and movement coming into the figure once more, and the historical Jesus advancing, as it seemed, to meet it. But He does not stay; He passes by our time and returns to His own. What surprised and dismayed the theology of the last forty years was that, despite all forced and arbitrary interpretations, it could not keep Him in our time, but had to let Him go. He returned to his own time, not owing to the application of any historical ingenuity, but by the same inevitable necessity by which the liberated pendulum returns to its original position.
Albert SchweitzerRelated topics
advancing arbitrary coming doctrine enigma found forty historical history last meet necessity once pendulum position savior see set stay straight stranger study teacher theology years returns rocksRelated quotes
In the winter of 1841 Schelling gave his famous series of lectures at the University of Berlin before a distinguished audience including Kierkegaard, Burckhardt, Engels, Bakunin. Schelling set out to overthrow Hegel, whose vast rationalist system including the identification of abstract truth with reality and the bringing of all history into an "absolute whole,” held immense and dominant popularity in the Europe of the middle of the nineteenth century. – 1844 Kierkegaard published Philosophical Fragments, and two years later he wrote the declaration of independence for existentialism, Concluding Unscientific Postscript to Philosophical Fragments. Also in 1844 there appeared the second edition of Schopenhauer's The world as will and idea,.. central emphasis "will” along with "idea” -- two related works by Marx 1844-45 – "attacked abstract truth' as "ideology” "using Hegel as his whipping boy” "men and groups bring truth into being” "money economy turns people into things”.
Rollo May
Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not "discovered” in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us-questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain-her answers unframed in human terms-then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature's independence and read her own ways as beauty or inspiration in our different terms.
Stephen Jay Gould
I remember a decade ago at my first annual meeting in St. Louis. After my banquet remarks to a packed house, they presented me with a very special gift. It was a splendid hand-crafted musket.
I admit I was overcome by the power of its simple symbolism. I looked at that musket and I thought of all of the lives given for that freedom. I thought of all of the lives saved with that freedom. It dawned on me that the doorway to all freedoms is framed by muskets.
So I lifted that musket over my head for all to see. And as flashbulbs popped around the room, my heart and a few tears swelled up, and I uttered five unscripted words. When I did, that room exploded in sustained applause and hoots and shouts that seemed to last forever. ... So as we set out this year to defeat the divisive forces that would take freedom away, I want to say those words again for everyone within the sound of my voice to hear and to heed, and especially for you, Mr. Gore: From my cold dead hands!
Charlton Heston
If, therefore, our personal religious life is likely to be sapped by our devotion to social work, it would be a calamity second to none. But is it really likely that this will happen? The great aim underlying to whole social movement is the creation of a free, just, and brotherly social order. This is the greatest moral task conceivable. Its accomplishment is the manifest will of God for this generation. Every Christian motive is calling us to do it. If it is left undone, millions of lives will be condemned to a deepening moral degradation and to spiritual starvation. Does it look probable that we will lose our contact with God if we plunge too deeply into this work? Does it stand to reason that we shall go astray from Jesus Christ if we engage in the unequal conflict with organized wrong? What kind of ‘spirituality' is it which is likely to get hurt by being put to work for justice and our fellow-men?
Walter Rauschenbusch
Is not the reason of the confidence of the positive, critical, experimental scientists, and of the reverent attitude of the crowd towards their doctrines, still the same? At first it seems strange how the theory of evolution (which, like the redemption in theology, serves the majority as a popular expression of the whole new creed) can justify people in their injustice, and it seems as if the scientific theory dealt only with facts and did nothing but observe facts. But that only seems so. It seemed just the same in the case of theological doctrine: theology, it seemed, was only occupied with dogmas and had no relation to people's lives, and it seemed the same with regard to philosophy, which appeared to be occupied solely with transcendental reasonings. But that only seemed so. It was just the same with the Hegelian doctrine on a large scale and with the particular case of the Malthusian teaching.
Leo Tolstoy