In Berlin, on April 13, a man died who once played a role as a philosopher and a theologian, but was hardly heard of for years, only attracting the attention of the public from time to time as a "literary eccentric". Official theologians, including Renan, wrote him off and, therefore, maintained a silence of death about him. And yet he was worth more than them all and did more than all of them in a question which interests us Socialists, too: the question of the historical origin of Christianity. The view that dominated from the free-thinkers of the Middle Ages to the Enlighteners of the 18th century, the latter included, that all religions, and therefore Christianity too, were the work of deceivers was no longer sufficient after Hegel had set philosophy the task of showing a rational evolution in world history. It is clear that if spontaneously arising religions — like the fetish worship of the Negroes or the common primitive religion of the Aryans — come to being without deception playing any part, deception by the priests soon becomes inevitable in their further development. But, in spite of all sincere fanaticism, artificial religions cannot even, at their foundation, do without deception and falsification of history.
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In Berlin, on April 13, a man died who once played a role as a philosopher and a theologian, but was hardly heard of for years, only attracting the attention of the public from time to time as a "literary eccentric". Official theologians, including Renan, wrote him off and, therefore, maintained a silence of death about him. And yet he was worth more than them all and did more than all of them in a question which interests us Socialists, too: the question of the historical origin of Christianity.
The view that dominated from the free-thinkers of the Middle Ages to the Enlighteners of the 18th century, the latter included, that all religions, and therefore Christianity too, were the work of deceivers was no longer sufficient after Hegel had set philosophy the task of showing a rational evolution in world history. It is clear that if spontaneously arising religions — like the fetish worship of the Negroes or the common primitive religion of the Aryans — come to being without deception playing any part, deception by the priests soon becomes inevitable in their further development.
But, in spite of all sincere fanaticism, artificial religions cannot even, at their foundation, do without deception and falsification of history. Christianity, too, has pretty achievements to boast of in this respect from the very beginning, as Bauer shows in his criticism of the New Testament. But that only confirms a general phenomenon and does not explain the particular case in question.
A religion that brought the Roman world empire into subjection, and dominated by far the larger part of civilized humanity for 1, years, cannot be disposed of merely by declaring it to be nonsense gleaned together by frauds. One cannot dispose of it before one succeeds in explaining its origin and its development from the historical conditions under which it arose and reached its dominating position. This applies to Christianity.
The question to be solved, then, is how it came about that the popular masses in the Roman Empire so far preferred this nonsense — which was preached, into the bargain, by slaves and oppressed — to all other religions, that the ambitious Constantine finally saw in the adoption of this religion of nonsense the best means of exalting himself to the position of autocrat of the Roman world.
Bruno Bauer has contributed far more to the solution of this question than anybody else. No matter how much the half-believing theologians of the period of reaction have struggled against him since , he irrefutably proved the chronological order of the Gospels and their mutual interdependence, shown by Wilke from the purely linguistic standpoint, by the very contents of the Gospels themselves.
And, if almost nothing from the whole content of the Gospels turns out to be historically provable — so that even the historical existence of a Jesus Christ can be questioned — Bauer has, thereby, only cleared the ground for the solution of the question: what is the origin of the ideas and thoughts that have been woven together into a sort of system in Christianity, and how came they to dominate the world?
Bauer studied this question until his death. His research reached its culminating point in the conclusion that the Alexandrian Jew Philo, who was still living about A. The numerous writings attributed to Philo which have reached us originate indeed in a fusion of allegorically and rationalistically conceived Jewish traditions with Greek, particularly stoic, philosophy. One the other hand, Augustus himself saw to it that not only the God-man, but also the so-called immaculate conception became formulae imposed by the state.
He not only had Caesar and himself worshipped as gods, he also spread the notion that he, Augustus Caesar Divus, the Divine, was not the son of a human father but that his mother had conceived him of the god Apollo. But was not that Apollo perhaps a relation of the one sung by Heinrich Heine?
Truly reliable sources leave us uncertain as to when this keystone was introduced into the stoic-philonic doctrines. Religions are founded by people who feel a need for religion themselves and have a feeling for the religious needs of the masses. As a rule, this is not the case with the classical philosophers. On the other hand, we find that in times of general decay, now, for instance, philosophy and religious dogmatism are generally current in a vulgarized and shallow form.
While classic Greek philosophy in its last forms — particularly in the Epicurean school — led to atheistic materialism, Greek vulgar philosophy led to the doctrine of a one and only God and of the immortality of the human soul.
Likewise, rationally vulgarized Judaism in mixture and intercourse with aliens and half-Jews ended by neglecting the ritual and transforming the formerly exclusively Jewish national god, Jahveh, into the one true God, the creator of heaven and earth, and by adopting the idea of the immortality of the soul which was alien to early Judaism.
Thus, monotheistic vulgar philosophy came into contact with vulgar religion, which presented it with the ready-made one and only God. This is an aspect to which Bauer did not devote enough attention.
One can get an idea of what Christianity looked like in its early form by reading the so-called Book of Revelation of John. Wild, confused fanaticism, only the beginnings of dogmas, only the mortification of the flesh of the so-called Christian morals, but on the other hand a multitude of visions and prophesies. The development of the dogmas and moral doctrine belongs to a later period, in which the Gospels and the so-called Epistles of the Apostles were written.
In this — at least as regards morals — the philosophy of the stoics, of Seneca in particular, was unceremoniously made us of. Bauer proved that the Epistles often copy the latter word-for-word; in fact, even the faithful noticed this, but they maintained that Seneca had copied from the New Testament, though it had not yet been written in his time.
Dogma developed, on the one hand in connection with the legend of Jesus which was then taking shape, and, on the other hand, in the struggle between Christians of Jewish and of pagan origin. Bauer also gives very valuable data on the causes which helped Christianity to triumph and attain world domination. But here the German philosopher is prevented by his idealism from seeing clearly and formulating precisely. Phrases often replace substance in decisive points.
The Roman conquest dissolved in all subjugated countries, first, directly, the former political conditions, and then, indirectly, also the social conditions of life. Firstly by substituting for the former organization according to estates slavery apart the simple distinction between Roman citizens and peregrines or subjects.
Secondly, and mainly, by exacting tribute in the name of the Roman state. Thirdly, Roman law was finally administered everywhere by Roman judges, while the native social system was declared invalid insofar as it was incompatible with the provisions of Roman law.
These three levers necessarily developed a tremendous levelling power, particularly when they were applied for several hundred years to populations — the most vigorous sections of which had been either suppressed or taken away into slavery in the battles preceding, accompanying, and often following, the conquest. Social relations in the provinces came nearer and nearer to those obtaining in the capital and in Italy. The population became more and more sharply divided into three classes, thrown together out of the most varying elements and nationalities: rich people, including not a few emancipated slaves cf.
Petronius , big landowners or usurers or both at once, like Seneca, the uncle of Christianity; propertyless free people, who in Rome were fed and amused by the state — in the provinces they got on as they could by themselves — and finally the great mass, the slaves. In the face of the state, i. From the time of Tiberius to that of Nero, in particular, it was a practice to sentence rich Roman citizens to death in order to confiscate their property.
The support of the government was — materially, the army, which was more like an army of hired foreign soldiers than the old Roman peasant army, and morally, the general view that there was no way out of that condition; that not, indeed, this or that Caesar, but the empire based on military domination was an immutable necessity.
This is not the place to examine what very material facts this view was based on. The general rightlessness and despair of the possibility of a better condition gave rise to a corresponding general slackening and demoralization. The few surviving old Romans of the patrician type and views either were removed or died out; Tacitus was the last of them.
The others were glad when they were able to keep away from public life; all they existed for was to collect and enjoy riches, and to indulge in private gossip and private intrigue. The propertyless free citizens were state pensioners in Rome, but in the provinces their condition was an unhappy one. They had to work, and to compete with slave-labor into the bargain.
But they were confined to the towns. Besides them, there was also in the provinces peasants, free landowners here and there probably still common ownership or, as in Gaul, bondsmen for debts to the big landowners. This class was the least affected by the social upheaval; it was also the one to resist longest the religious upheaval. It must, therefore, have been among them that hatred of their conditions of life was still generally vigorous, though externally powerless.
We shall find that the type of ideologists at the time corresponded to this state of affairs. The philosophers were either mere money-earning schoolmasters or buffoons in the pay of wealthy revellers. Some were even slaves. An example of what became of them under good conditions is supplied by Seneca.
Not until Nero wanted to get at him did he request the emperor to take back all his presents, his philosophy being enough for him. Only completely isolated philosophers, like Persius, had the courage to brandish the lash of satire over their degenerated contemporaries. But, as for the second type of ideologists, the jurists, they were enthusiastic over the new conditions because the abolition of all differences between Estates allowed them broad scope in the elaboration of their favorite private right, in return for which they prepared for the emperor the vilest state system of right that ever existed.
With the political and social peculiarities of the various peoples, the Roman Empire also doomed to ruin their particular religions. All religions of antiquity were spontaneous tribal, and later national, religions, which arose from and merged with the social and political conditions of the respective peoples. Once these, their bases, were disrupted, and their traditional forms of society, their inherited political institutions and their national independence shattered, the religion corresponding to these also naturally collapsed.
The national gods could suffer other gods beside them, as was the general rule of antiquity, but not above them. The transplanting of Oriental divinities to Rome was harmful only to the Roman religion, it could not check the decay of the Oriental religions. As soon as the national gods were unable to protect the independence of their nation, they met their own destruction.
This was the case everywhere except with peasants, especially in the mountains. What vulgar philosophical enlightenment — I almost said Voltairianism — did in Rome and Greece, was done in the provinces by Roman oppression and the replacing of men proud of their freedom by desperate subjects and self-seeking ragamuffins. Such was the material and moral situation. The present was unbearable, the future still more menacing, if possible.
There was no way out. Only despair or refuge in the commonest sensuous pleasure, for those who could afford it at least, and they were a tiny minority. Otherwise, nothing but surrender to the inevitable. But, in all classes there was necessarily a number of people who, despairing of material salvation, sought in its stead a spiritual salvation, a consolation in their consciousness to save them from utter despair.
This consolation could not be provided by the stoics any more than by the Epicurean school, for the very reason that these philosophers were not intended for common consciousness and, secondly, because the conduct of disciples of the schools cast discredit on their doctrines. The consolation was to be a substitute, not for the lost philosophy, but for the lost religion; it had to take on a religious form, the same as anything which had to grip the masses both then and as late as the 17th century.
We hardly need to note that the majority of those who were pining for such consolation of their consciousness, for this flight from the external world into the internal, were necessarily among the slaves.
It was in the midst of this general economic, political, intellectual, and moral decadence that Christianity appeared. It entered into a resolute antithesis to all previous religions.
In all previous religions, ritual had been the main thing. Only by taking part in the sacrifices and processions, and in the Orient by observing the most detailed diet and cleanliness precepts, could one show to what religion one belonged. While Rome and Greece were tolerant in the last respect, there was in the Orient a rage for religious prohibitions that contributed no little to the final downfall. People of two different religions Egyptians, Persians, Jews, Chaldeans could not eat or drink together, perform any every-day act together, or hardly speak to each other.
It was largely due to this segregation of man from man that the Orient collapsed. Christianity knew no distinctive ceremonies, not even the sacrifices and processions of the classic world. By thus rejecting all national religions and their common ceremonies, and addressing itself to all peoples without distinction, it became the first possible world religion.
Judaism, too, with its new universal god, had made a start on the way to becoming a universal religion; but the children of Israel always remained an aristocracy among the believers and the circumcised, and Christianity itself had to get rid of the notion of the superiority of the Jewish Christians still dominant in the so-called Book of Revelation of John before it could really become a universal religion.
Islam, itself, on the other hand, by preserving its specifically Oriental ritual, limited the area of its propagation to the Orient and North Africa, conquered and populated anew by Arab Bedouins; here it could become the dominating religion, but not in the West.
Secondly, Christianity struck a chord that was bound to echo in countless hearts. To all complaints about the wickedness of the times and the general material and moral distress, Christian consciousness of sin answered: It is so and it cannot be otherwise; thou art in blame, ye are all to blame for the corruption of the world, thine and your own internal corruption!
And where was the man who could deny it? Mea culpa! And this spiritual salvation was so instituted that it could be easily understood by members of every old religious community.
Bruno Bauer and Early Christianity
According to Fallmereyer, the peasants in Main, Peloponnesus, still offered sacrifices to Zeus in the 9th century. Want to Read Currently Reading Read. Published first published September 27th Under Trajan the new religion began to be known. RixdorfBerlin, German Empire. Only despair or refuge in the commonest sensuous pleasure, for those who could afford it at least, and they were a tiny minority.
Christ And The Caesars: The Origin Of Christianity From Romanized Greek Culture
In philosophy, he was at first associated entirely with the Hegelian "right. In he had become Privat-Docent in Berlin, but in he removed to Bonn. He was then in the midst of that intellectual crisis of which the evidence appeared in his critical works on John and the Synoptics. In August the Minister, Eichhorn, requested the Faculties of the Prussian Universities to report on the question whether Bauer should be allowed to retain the venia docendi. Most of them returned an evasive answer, Konigsberg replied in the affirmative, and Bonn in the negative.
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