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We cannot follow Keim in all his methods of reconstructing the life of Jesus, and we believe that he is much too timid regarding the consequences which follow from an objective, real appearance of Jesus after his death; but we acknowledge it as a high merit of his christological works, that although he is willing to use criticism to the utmost, he has so thoroughly and strikingly shown the impossibility of explaining the appearance of Jesus after his death differently from the real manifestations of his still living person.
Hence it must be shown that this first Passover is chronologically out of order in the Gospel of John, or the one year ministry advocated by the second century Gnostics, by Clement of Alexandria, by Origen, and of late years by Keim and others, is seen to be impossible.
Keim decides, after an elaborate examination of the internal evidence, that the Celsus of Origen wrote his work in the year 178 A.D., towards the close of the reign of Marcus Aurelius. Such is Dr. Keim's view. Grätz alone goes as far back as to the time of Hadrian.
Notwithstanding the attempts of Keim to associate the narratives of the infancy in the canonical and apocryphal gospels, a great gulf separates them: on the one side there is a reverent and beautiful reserve, on the other indelicate, unlovely, and trivial audacity.
Keim thinks may be explained as the quiet playful irony that was natural to Lucian, and from other indications in the work he concludes that Lucian's Celsus may well have been a Platonist, though not a bigoted one, just as Lucian himself was not in any strict and narrow sense an Epicurean. When once the possibility of the identification is conceded, there are, as Dr.
See Andrews, 452-81, and Keim, vol. vi., pp. 195-219. "To be in too great a hurry to discharge an obligation is itself a kind of ingratitude." Hoffmann says that Jesus refused the intoxicating draught, before the crucifixion began, that His senses might be kept clear; and that now He accepted the refreshing draught for the same purpose. "Eli, Eli," etc.
A man counts little who cannot hate to a purpose. Bismarck was hate." From Gaston Choisy's clever character sketch of General Keim, we learn that as a soldier or tactician, he was a man of no note. He has no ability as a thinker or as a speaker, but this he has: "the courage of his vulgarity."
John xvi. 2. Yea, the hour cometh, that every one that killeth you will think he offereth God service. It is true that there are 'indications of similar discourses' in the Synoptics, but of none containing a trait at all closely resembling this. Dr. Keim, in the elaborate monograph mentioned above, decides that Celsus made use of the fourth Gospel.
Whether this correction was made before either the Apocalypse or the Gospel were written, or whether it appeared in these works for the first time and from them was copied into other Christian writings, must remain an open question. Dr. Keim thinks that St. John supplied him with a commentary oh the Matthaean text; but the coincidence may be after all accidental. Apol. i. 61.
Keim comes upon the scene, and he asks the question, Was Lucian's friend really an Epicurean? Lucian nowhere says so in plain words, but it was taken as a primâ facie inference from some of the language used by him. For instance, he describes the Platonists as being on good terms with this very Alexander of Abonoteichos whom he is ridiculing and exposing.
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