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Updated: June 14, 2025
I revere his noble life, his sublime death, and his incomparable teachings. I have read his life in the Gospels; I have read it as Strauss gives it; and as Renan gives it; and now I am devoting my Sunday afternoons to reading it as Pressense gives it. You see I am an impartial student. I read all sides." "You think Christ's life and teaching worth your study then?" I said inquiringly.
Then followed one on the Unbelief of the seventeenth century, then three on the Unbelief of the eighteenth century, in England, France, and Germany respectively; and, finally, one on the Unbelief of the nineteenth century, from whose representatives he selected three for special criticism as typical, viz. Strauss, Renan, and John Stuart Mill.
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":
There have been other enthusiasts for goodness and truth, more or less like the character which M. Renan draws in his book, but they have never yet founded a universal religion, or one which had the privilege of perpetual youth and unceasing self-renovation.
Renan writes that he owes his pleasure in intellectual things to a long ancestry of non-thinkers, and he claims to have inherited their stored-up mental forces. Germany is not unlike that. Her recent industrial and intellectual activity may be the release from bondage, of the centuries of stored-up intellectual energy from the ''Woods of Germany.
I remember an illuminating talk with M. Renan himself on this subject during our visit. We had never yet seen him, and we carried an introduction to him from Max Mueller, our neighbor and friend in Oxford. We found him alone, in a small working-room crowded with books, at the College de France. Madame Renan was away, and he had abandoned his large library for something more easily warmed.
During his last visit to England Doctor Holmes was the guest of F. Max Muller at Oxford, and years afterwards Professor Muller wrote to an American correspondent concerning him and others: "Froude was a dear friend of mine, related to my wife; so was Kingsley dear soul. Renan used to fetch books for me when we first met at the Bibliothique Royale. Emerson stayed at my house on his last visit here.
His essay on Prudence has nothing to do with prudence, for to be wise and prudent he must put explanation first, and let his substance dissolve because of it. "How carefully," says Birrell again, "a really great author like Dr. Newman, or M. Renan, explains to you what he is going to do, and how he is going to do it." Personally we like the chance of having a hand in the "explaining."
And if we turn our eyes to other nations, what else were Burke and Coleridge, B. Constant and A. Thierry, Guizot and A. de Tocqueville what are Renan and Taine, Carlyle and Darwin doing, each in his own branch, but applying and developing Herder's two fundamental principles, that of organic evolution and that of the entireness of the individual?
Were not her words, nearly 500 years later, echoed by Renan when he says, “Après Jésus, c’est Marie de Magdale qui a le plus fait pour la fondation du Christianisme”? L’Epistre au Dieu d’Amours is an extraordinary product of worldly wisdom and common sense, seasoned with satire.
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