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The result of this drastic treatment of the sources may be realised by perusing chapter vii of Loisy's 'Les Évangiles Synoptiques, The following is a brief analysis of this chapter, entitled 'La Carrière de Jésus. Jesus was born at Nazareth about four years before the Christian era. His family were certainly pious, but none of His relatives seems to have accepted the Gospel during His lifetime. Like many others, the young Jesus was attracted by the terrifying preaching of John the Baptist, from whom He received Baptism. When John was imprisoned He at once attempted to take his place. He began to preach round the lake of Galilee, and was compelled by the persistent demands of the crowd to 'work miracles. This mission only lasted a few months; but it was long enough for Jesus to enrol twelve auxiliaries, who prepared the villages of Galilee for His coming, travelling two and two through the north of Palestine. Jesus found His audience rather among the déclassés of Judaism than among the Puritans. The staple of His teaching was the advent of the 'kingdom of God' the sudden and speedy coming of the promised Messiah. This teaching was acceptable neither to Herod Antipas nor to the Pharisees; and their hostility obliged Jesus to fly for a short time to the Phoenician territory north of Galilee. But a conference between the Master and His disciples at Cæsarea Philippi ended in a determination to visit the capital and there proclaim Jesus as the promised Messiah. As they approached Jerusalem, even the ignorant disciples were frightened at the risks they were running, but Jesus calmed their fears by promising that they should soon be set on twelve thrones judging the twelve tribes of Israel. 'Jésus n'allait pas
The critic takes the occasion to write a paper on "Les saints Evangiles," especially the Sermon on the Mount.
Wace quotes. Now "Les Évangiles," as its name implies, treats fully of the questions respecting the date and authorship of the Gospels; and any one who desired, not merely to use M. Renan's expressions for controversial purposes, but to give a fair account of his views in their full significance, would, I think, refer to the later source. If this course had been taken, Dr.
M. Renan goes on to suggest that besides "Mark," "Pseudo-Matthew" used an Aramaic version of the Gospel, originally set forth in that dialect. There is nothing to conflict with the supposition that this eye-witness ... was the Apostle Peter himself, as Papias has it. Let us consider this citation by the light of "Les Évangiles":
A celebrated robber, with whom I was subsequently imprisoned at Seville, spoke his eulogy in the following manner. "Balseiro was a very good subject, and an honest man. Maria Diaz Priestly Vituperation Antonio's Visit Antonio at Service A Scene Benedict Mol Wandering in Spain The Four Evangiles.
A sane criticism will allow that this is very largely true, but will not, we are convinced, be constrained to believe with M. Loisy that the historical original of the Christian Redeemer was the poor deluded enthusiast whom he portrays in 'Les Évangiles Synoptiques.
For, on p. 438 of "Les Évangiles," Renan speaks of the way in which Luke's "excellent intentions" have led him to torture history in the Acts; he declares Luke to be the founder of that "eternal fiction which is called ecclesiastical history"; and, on the preceding page, he talks of the "myth" of the Ascension with its "mise en scène voulue."
Appointed director of its school in Paris, he wrote Pensees Chretiennes sur les quatre Evangiles, which was the germ of his later work.
He said something about Queen Christina and an oath which he had taken in the presence of a bishop on the crucifix and "the four Evangiles." I thought that his head was turned, and forbore questioning. Just before taking his departure, he observed "Lieber herr, pardon me for not being quite frank towards you, to whom I owe so much, but I dare not; I am not now my own man.
Encyclical of October 27, 1901. In The Programme of Modernism, and Quello che vogliamo. The Programme of Modernism, p. 16. The Programme of Modernism, pp. 50-54. Loisy, Simples Réflexions, p. 168. Ibid. L'Évangile et l'Église, pp. 3-5. Ibid. Les Évangiles Synoptiques, p. 119. Ibid. Ibid. p. 143. Ibid. pp. 138, 139. Ibid. p. 104. Loisy, Les Évangiles Synoptiques, p. 166. Ibid. p. 169. Ibid.
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