was more than a theologian; he was one of the finest monuments of German culture, the living embodiment of a period which for us lies under the sunset glow of the past, in the land of "once upon a time."
His path in life was unembarrassed; he knew toil, but not disappointment. Born in 1800, he finished his studies at Tiibingen, where he qualified as a Privat-Docent in 1823. In 1824-1825 he spent eleven months in the fortress of Hohenasperg, where he was confined for taking the part of the Burschenschaften,[1] and had leisure for meditation and literary plans. In 1830 he went to Jena, where, with a yearly visit to Italy to lay in a store of sunshine and renewed strength, he worked until 1890.
Not without a certain reverence does one take this little textbook of 205 pages into one's hands. This is the first attempt by a fully equipped scholar to reconstruct the life of Jesus on a purely historical basis. There is more creative power in it than in almost any of his later works. It manifests already the brilliant qualities of style for which he was distinguished — clearness, terseness, elegance. What a contrast with that of Bahrdt, Venturini, or Paulus!
And yet the keynote of the work is rationalistic, since Hase has recourse to the rationalistic explanation of miracles wherever that appears possible. He seeks to make the circumstances of the baptism intelligible by supposing the appearance of a meteor. In the story of the transfiguration, the fact which is to be retained is that Jesus, in the company of two unknown persons, appeared to the disciples in unaccustomed splendour. Their identification of His companions as Moses and Elias is a conclusion which is not confirmed by Jesus, and owing to the position of the eyewitnesses, is not sufficiently guaranteed by their testimony. The abrupt breaking off of the interview by the Master, and the injunction of silence, point to some secret circumstance in His history. By this hint Hase seems to leave room for the "secret society" of Bahrdt and Venturini.
He makes no difficulty about the explanation of the story of the stater. It is only intended to show "how the Messiah avoided offence in submitting Himself to the financial burdens of the community." In regard to the stilling of the storm, it seems uncertain whether Jesus through His knowledge of nature was enabled to predict the end of the storm or whether He brought it about by the possession of power over nature. The "sceptic of rationalism" thus leaves open the possibility of miracle. He proceeds somewhat similarly in explaining the raisings from the dead. They can be made intelligible by supposing that they were cases of coma, but it is also possible to look upon them as
- ↑ Associations of students, at that time of a political character.—TRANSLATOR.
