The Life Of Jesus - free ebook by Ernest Renan

MODERN LIBRARY NEW YORK INTRODUCTION COPYRIGHT, 1927, BY THE MODERN LIBRARY, INC.

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TO THE PURE SOUL OF

Who Died at Byblus on the 24th of September, 1861 Dost thou recall, from the bosom of God where thou reposest, those long days at Ghazir, in which, alone with thee, I wrote these pages, inspired by the places we had visited together? Silent at my side, thou didst read and copy each sheet as soon as I had written it, whilst the sea, the villages, the ravines, and the mountains, were spread at our feet. When the overwhelming light had given place to the innumerable army of stars, thy shrewd and su

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PREFACE

In presenting an English version of the celebrated work of M. Renan, the translator is aware of the difficulty of adequately rendering a work so admirable for its style and beauty of composition. It is not an easy task to reproduce the terseness and eloquence which characterize the original. Whatever its success in these respects may be, no pains have been spared to give the author's meaning. The translation has been revised by highly competent persons; but although great care has been taken in

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PAGE

Introduction, by John Haynes Holmes 15 Introduction, in Which the Sources of This History Are Principally Treated 25 Place of Jesus in the History of the World 67 Infancy and Youth of Jesus—His First Impressions 81 Education of Jesus 89 The Order of Thought Which Surrounded the Development of Jesus 99 The First Saying of Jesus—His Ideas of a Divine Father and of a Pure Religion—First Disciples 119 John the Baptist—Visit of Jesus to John, and His Abode in the Desert of Judea—Adoption of the Bapti

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AUTHOR'S INTRODUCTION,

In Which the Sources of This History Are Principally Treated A history of the "Origin of Christianity" ought to embrace all the obscure, and, if one might so speak, subterranean periods which extend from the first beginnings of this religion up to the moment when its existence became a public fact, notorious and evident to the eyes of all. Such a history would consist of four books. The first, which I now present to the public, treats of the particular fact which has served as the starting-point

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LIFE OF JESUS CHAPTER I.

The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to d

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CHAPTER II.

Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took pla

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CHAPTER III.

This aspect of Nature, at once smiling and grand, was the whole education of Jesus. He learned to read and to write,[1] doubtless, according to the Eastern method, which consisted in putting in the hands of the child a book, which he repeated in cadence with his little comrades, until he knew it by heart.[2] It is doubtful, however, if he understood the Hebrew writings in their original tongue. His biographers make him quote them according to the translations in the Aramean tongue;[3] his princi

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CHAPTER IV.

As the cooled earth no longer permits us to understand the phenomena of primitive creation, because the fire which penetrated it is extinct, so deliberate explanations have always appeared somewhat insufficient when applying our timid methods of induction to the revolutions of the creative epochs which have decided the fate of humanity. Jesus lived at one of those times when the game of public life is freely played, and when the stake of human activity is increased a hundredfold. Every great par

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CHAPTER V.

Joseph died before his son had taken any public part. Mary remained, in a manner, the head of the family, and this explains why her son, when it was wished to distinguish him from others of the same name, was most frequently called the "son of Mary."[1] It seems that having, by the death of her husband, been left friendless at Nazareth, she withdrew to Cana,[2] from which she may have come originally. Cana[3] was a little town at from two to two and a half hours' journey from Nazareth, at the fo

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CHAPTER VI.

An extraordinary man, whose position, from the absence of documentary evidence, remains to us in some degree enigmatical, appeared about this time, and was unquestionably to some extent connected with Jesus. This connection tended rather to make the young prophet of Nazareth deviate from his path; but it suggested many important accessories to his religious institution, and, at all events, furnished a very strong authority to his disciples in recommending their Master in the eyes of a certain cl

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CHAPTER VII.

Up to the arrest of John, which took place about the summer of the year 29, Jesus did not quit the neighborhood of the Dead Sea and of the Jordan. An abode in the desert of Judea was generally considered as the preparation for great things, as a sort of "retreat" before public acts. Jesus followed in this respect the example of others, and passed forty days with no other companions than savage beasts, maintaining a rigorous fast. The disciples speculated much concerning this sojourn. The desert

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CHAPTER VIII.

Beset by an idea, gradually becoming more and more imperious and exclusive, Jesus proceeds henceforth with a kind of fatal impassibility in the path marked out by his astonishing genius and the extraordinary circumstances in which he lived. Hitherto he had only communicated his thoughts to a few persons secretly attracted to him; henceforward his teaching was sought after by the public. He was about thirty years of age.[1] The little group of hearers who had accompanied him to John the Baptist h

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CHAPTER IX.

In this terrestrial paradise, which the great revolutions of history had till then scarcely touched, there lived a population in perfect harmony with the country itself, active, honest, joyous, and tender-hearted. The Lake of Tiberias is one of the best supplied with fish of any in the world.[1] Very productive fisheries were established, especially at Bethsaida, and at Capernaum, and had produced a certain degree of wealth. These families of fishermen formed a gentle and peaceable society, exte

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CHAPTER X.

Such was the group which, on the borders of the lake of Tiberias, gathered around Jesus. The aristocracy was represented there by a customs-officer and by the wife of one of Herod's stewards. The rest were fishermen and common people. Their ignorance was extreme; their intelligence was feeble; they believed in apparitions and spirits.[1] Not one element of Greek culture had penetrated this first assembly of the saints. They had very little Jewish instruction; but heart and good-will overflowed.

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CHAPTER XI.

These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of God reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldnes

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CHAPTER XII.

Whilst joyous Galilee was celebrating in feasts the coming of the well-beloved, the sorrowful John, in his prison of Machero, was pining away with expectation and desire. The success of the young master, whom he had seen some months before as his auditor, reached his ears. It was said that the Messiah predicted by the prophets, he who was to re-establish the kingdom of Israel, was come, and was proving his presence in Galilee by marvelous works. John wished to inquire into the truth of this rumo

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CHAPTER XIII.

Jesus, almost every year, went to Jerusalem for the feast of the passover. The details of these journeys are little known, for the synoptics do not speak of them,[1] and the notes of the fourth Gospel are very confused on this point.[2] It was, it appears, in the year 31, and certainly after the death of John, that the most important of the visits of Jesus to Jerusalem took place. Many of the disciples followed him. Although Jesus attached from that time little value to the pilgrimage, he confor

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CHAPTER XIV.

Following out these principles, Jesus despised all religion which was not of the heart. The vain practices of the devotees,[1] the exterior strictness, which trusted to formality for salvation, had in him a mortal enemy. He cared little for fasting.[2] He preferred forgiveness to sacrifice.[3] The love of God, charity and mutual forgiveness, were his whole law.[4] Nothing could be less priestly. The priest, by his office, ever advocates public sacrifice, of which he is the appointed minister; he

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CHAPTER XV.

Jesus returned to Galilee, having completely lost his Jewish faith, and filled with revolutionary ardor. His ideas are now expressed with perfect clearness. The innocent aphorisms of the first part of his prophetic career, in part borrowed from the Jewish rabbis anterior to him, and the beautiful moral precepts of his second period, are exchanged for a decided policy. The Law would be abolished; and it was to be abolished by him.[1] The Messiah had come, and he was the Messiah. The kingdom of Go

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CHAPTER XVI.

Two means of proof—miracles and the accomplishment of prophecies—could alone, in the opinion of the contemporaries of Jesus, establish a supernatural mission. Jesus, and especially his disciples, employed these two processes of demonstration in perfect good faith. For a long time, Jesus had been convinced that the prophets had written only in reference to him. He recognized himself in their sacred oracles; he regarded himself as the mirror in which all the prophetic spirit of Israel had read the

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CHAPTER XVII.

We suppose that this last phase of the activity of Jesus continued about eighteen months from the time of his return from the Passover of the year 31, until his journey to the feast of tabernacles of the year 32.[1] During this time, the mind of Jesus does not appear to have been enriched by the addition of any new element; but all his old ideas grew and developed with an ever-increasing degree of power and boldness. [Footnote 1: John v. 1, vii. 2. We follow the system of John, according to whom

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CHAPTER XVIII.

That Jesus was never entirely absorbed in his apocalyptic ideas is proved, moreover, by the fact that at the very time he was most preoccupied with them, he laid with rare forethought the foundation of a church destined to endure. It is scarcely possible to doubt that he himself chose from among his disciples those who were pre-eminently called the "apostles," or the "twelve," since on the day after his death we find them forming a distinct body, and filling up by election the vacancies that had

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CHAPTER XIX.

It is clear that such a religious society, founded solely on the expectation of the kingdom of God, must be in itself very incomplete. The first Christian generation lived almost entirely upon expectations and dreams. On the eve of seeing the world come to an end, they regarded as useless everything which only served to prolong it. Possession of property was interdicted.[1] Everything which attaches man to earth, everything which draws him aside from heaven, was to be avoided. Although several o

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CHAPTER XX.

During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesu

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CHAPTER XXI.

Jesus had for a long time been sensible of the dangers that surrounded him.[1] During a period of time which we may estimate at eighteen months, he avoided going on a pilgrimage to Jerusalem.[2] At the feast of Tabernacles of the year 32 (according to the hypothesis we have adopted), his relations, always malevolent and incredulous,[3] pressed him to go there. The evangelist John seems to insinuate that there was some hidden project to ruin him in this invitation. "Depart hence, and go into Jude

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CHAPTER XXII.

Jesus passed the autumn and a part of the winter at Jerusalem. This season is there rather cold. The portico of Solomon, with its covered aisles, was the place where he habitually walked.[1] This portico consisted of two galleries, formed by three rows of columns, and covered by a ceiling of carved wood.[2] It commanded the valley of Kedron, which was doubtless less covered with débris than it is at the present time. The depth of the ravine could not be measured, from the height of the portico;

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CHAPTER XXIII.

Jesus did in fact set out with his disciples to see once more, and for the last time, the unbelieving city. The hopes of his companions were more and more exalted. All believed, in going up to Jerusalem, that the kingdom of God was about to be realized there.[1] The impiety of men being at its height, was regarded as a great sign that the consummation was at hand. The persuasion in this respect was such, that they already disputed for precedence in the kingdom.[2] This was, it is said, the momen

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CHAPTER XXIV.

It was nightfall[1] when they left the room.[2] Jesus, according to his custom, passed through the valley of Kedron; and, accompanied by his disciples, went to the garden of Gethsemane, at the foot of the Mount of Olives,[3] and sat down there. Overawing his friends by his inherent greatness, he watched and prayed. They were sleeping near him, when all at once an armed troop appeared bearing lighted torches. It was the guards of the temple, armed with staves, a kind of police under the control o

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CHAPTER XXV.

Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have bee

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CHAPTER XXVI.

It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spe

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CHAPTER XXVII.

According to the calculation we adopt, the death of Jesus happened in the year 33 of our era.[1] It could not, at all events, be either before the year 29, the preaching of John and Jesus having commenced in the year 28,[2] or after the year 35, since in the year 36, and probably before the passover, Pilate and Kaïapha both lost their offices.[3] The death of Jesus appears, moreover, to have had no connection whatever with these two removals.[4] In his retirement, Pilate probably never dreamt fo

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[THE END.]

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MODERN LIBRARY GIANTS

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