As can be conceived, my assertion that a pre-Christian cult of Jesus existed has found the most decisive rejection. This, however, is for the most part only due to the fact that the researches in this connection of the American, Smith, and the Englishman, Robertson, were not known, and, moreover, the opinion was held that one need not trouble about these “foreigners,” who further were not “specialists.” And yet Gunkel, in his work “Zum religionsgeschichtlichen Verständnis des Neuen Testaments,” had already sufficiently prepared that view, as one might have thought, when, among other things, he declares “that even before Jesus there existed in Jewish syncretistic circles a belief in the death and resurrection of Christ.”13 Again, it can only be rejected without more ado by such as seek the traces of the pre-Christian cult of Jesus in well-worn places and will only allow that to be “proved” which they have established by direct original documentary evidence before their eyes. In this connection it is forgotten that we are dealing with a secret cult, the existence of which we can decide upon only by indirect means. It is forgotten also that the hypothesis of a pre-Christian cult of Jesus, if urged upon us from another quarter, cannot be forthwith rejected because it does not suit the current views, and because it may be that it is impossible for the time being to place it beyond all doubt. Where everything is so hypothetical, uncertain, and covered with darkness, as is the case with the origins of Christianity, every hypothesis should be welcomed and tested which appears to be in some way or the other suitable for opening up a new point of view and clearing away the darkness. For as Dunkmann says in his sympathetic and genuine discussion of “The Christ Myth”: “Irregularities and even violences of combination must be borne in science for the simple reason that our sources are too scanty and full of contradictions. Our hypotheses will in all such cases have something rash, bold, and surprising in them; if even they are in the main correct, i. e., if they are irrefutable according to the method of investigation” (“Der historische Jesus, der mythologische Jesus, und Jesus der Christ,” 1910, 55). But if that very hypothesis is not established, yet this makes no difference in the fact that there existed a pre-Christian Jesus Christ, at least as a complex myth, and this quite suffices for the explanation of the Pauline Christology and the so-called “original community” of Jerusalem. I can, accordingly, only regard it as a misleading of the public when the other side, after rejecting the hypothesis of a pre-Christian cult of Jesus, bear themselves as though they had thereby taken away the foundations for the whole body of my views regarding an historical Jesus.
Meanwhile the storm which has been raised against my book in theological circles and in the Press, and has even led to mass meetings of protest in the Busch Circus and in the Dom at Berlin, shows me that I have “hit the bull’s-eye” with my performance and have in truth touched the sore point of Christianity. The way in which the battle is being waged, the means by which my opponents attempt to disparage the author of “The Christ Myth,” or to make me ridiculous in the eyes of the public by personal slanders, their habit of trying to injure me by throwing doubt on my intellectual capabilities, and to undermine my scientific honour and official position (Bornemann, Beth) – all this can only make me more determined to continue the work of illumination that I have begun, and only proves to me that my “Christ Myth” cannot be so absolutely “unscientific” and so completely a quantité négligeable as its opponents are disposed to represent it.
The means by which the “Christ Myth” is opposed to-day are exactly the same as those which were employed against Strauss’s “Leben Jesu,” without, however, the least result being attained. I accordingly await the further attacks of the enemy with complete coolness of mind, confident in the fact that what is true in my book will make its way of itself, and that a work which, like mine, has arisen from serious motives, and has been carried through with a disregard of personal advantages, cannot be lost but will be serviceable to the spiritual progress of mankind. The attacks which have so far come to my notice in pamphlets (Bornemann, v. Soden, Delbrück, Beth) and in the Press have not had the effect of making any weaker my fundamental convictions. On the contrary, they have only served to reveal to me still further the weakness of the opposing position, which is much greater than I myself had hitherto imagined. I am, however, at all times ready and pleased – and I have shown this too by the corrections undertaken since the first edition of this work – to give attention to real objections and to put right possible errors. All that matters to me is simply the fact as such. The question before us in “The Christ Myth,” as it is not unnecessary to point out here once again, is a purely scientific one. For possible suggestions and advice in this direction I will accordingly at all times be grateful. On the contrary, I am left perfectly cold by personal slanders, anonymous threats, and pious corrections, meetings of protest in which the Minister of Public Worship takes part with obbligato trombone choirs and professions of faith, as well as by the uproar of the multitude roused to fanaticism in this manner by the “guardian of their souls.” They are everything except refutations.
PROFESSOR DR. ARTHUR DREWS.
THE PRE-CHRISTIAN JESUS
“If you see a man undaunted by dangers, undisturbed by passions, happy when fortune frowns, calm in the midst of storms, will you not be filled with reverence for him? Will you not say that here is something too great and grand to be regarded as of the same nature as the trivial body in which it dwells? A divine force has descended here – a heavenly power moves a soul so wonderful, so calm, one which passes through all life as though it were of small account, and smiles at all our hopes and fears. Nothing so great can exist without the help of God, and therefore in the main it belongs to that from which it came down. Just as the rays of the sun touch the earth, but belong to that from which they are sent, so a great and holy spirit, sent here that we may have a more intimate knowledge of deity, lives indeed in our midst, but remains in contact with its source. On that it depends, thither its eyes are turned, thither its life tends: among men it dwells as a noble guest. What then is this soul? One which relies upon no goodness but its own. What is proper to man is his soul and the perfect reason in the soul: for man is a rational animal: therefore his highest good is reached when he is filled with that of which he is born.”
With these words the Roman philosopher Seneca (4 B.C. – 65 A.D.) portrays the ideally great and good man that we may be moved to imitate him.14 “We must choose some good man,” he says, “and always have him before our eyes; and we must live and act as if he were watching us. A great number of sins would remain uncommitted were there a witness present to those about to sin. Our heart must have someone whom it honours, and by whose example its inner life can be inspired. Happy is he whose reverence for another enables him to fashion his life after the picture living in his memory. We need some one upon whose life we may model our own: without the rule you cannot correct what is amiss” (Ep. 11). “Rely on the mind of a great man and detach yourself from the opinions of the mob. Hold fast to the image of the most beautiful and exalted virtue, which must be worshipped not with crowns but with sweat and blood” (Ep. 67). “Could we but gaze upon the soul of a good man, what a