大卫·斯特劳斯是什么人？有些什么神学主张？读书人请回答。 学习世界三大宗教有什么意义
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David Friedrich Strauss (or Strauß; 27 January 1808 – 8 February 1874) was a German theologian and writer. He scandalized Christian Europe with his portrayal of the "historical Jesus," whose divine nature he denied. His work was connected to the Tübingen School, which revolutionized study of the New Testament, early Christianity, and ancient religions. Despite the flaws that are now apparent in his work, he was a pioneer in the historical investigation of Jesus.大卫弗里德里希施特劳斯（ 1808年至1874年） ，德国历史学家和最有争议的新教神学家的时间，是第一个作出明确区分的历史人物耶稣和耶稣的主题基督教信仰。
David Strauss was a highly intelligent student at the famous Tübinger Stift, the school at which GWF Hegel, Friedrich Hölderlin, and FWJ von Schelling had studied.大卫斯特劳斯是一个高度智能化的学生，著名Tübinger修道院，学校在GWF黑格尔，弗里德里希荷尔德林和FWJ冯谢林研究了。 As a theologian, he employed the dialectical method of Hegel.作为一个神学家，他雇用的辩证方法的黑格尔。 In 1835-1836 he wrote the book on the subject which was to concern him for the greater part of his life, the Life of Jesus. His main thesis was that the Jesus of biblical writings is not the real Jesus of history but a person transformed by the religious consciousness of Christians.在1835年至1836年，他写这本书的主题是关注他的较大部分的生命， 生命的耶稣。他的主要论点是，耶稣的圣经著作并不是真正的耶稣，但一个人的历史转变宗教意识的基督徒。 Therefore, he stated that the basis of Christian belief and theology cannot be explained by scientific methods since Christianity is not based upon historical knowledge but upon a myth.因此，他指出，根据基督教信仰和神学不能被解释为科学的方法，因为基督教不是根据历史知识，而且取决于一个神话。 Furthermore, it is impossible to analyze the life of Jesus under the aspects of a historical person and save his divine nature.此外，它是不可能的分析耶稣的生活方面的下一个历史的人，并拯救他的神性。
This book was a challenge to the entire Protestant theology of the time, and Strauss became intensely involved in polemics and discussions.这本书是一个挑战，整个新教神学的时间，也成为积极参与的争辩和讨论。 Due to his reputation he was unable to obtain a teaching position at any university.由于他的名声，他无法获得教学的立场在任何大学。 He defended his theological position in many pamphlets, yet began to compromise to satisfy his critics.他的神学立场辩护，他在许多小册子，尚未开始妥协，以满足他的批评。 However, in a new book, Christian Doctrine in Its Historical Development and Its Struggle against Modern Science (1840-1841), he again stressed the scientific point of view in evaluating the Bible, the Church, and dogmas.然而，在一本新书， 基督教学说及其历史发展和现代科学的斗争 （ 1840年至1841年） ，他再次强调了科学的角度评价圣经，教会，和教条。 He was convinced that the positions of Church and science could not be unified.他相信，教会的立场和科学无法统一。
After 1841 he separated from his wife, withdrew from theology, and began a career as a writer.在1841年他脱离他的妻子，从神学，并开始了职业生涯的作家。 He concentrated on biographies of poets from southern Germany and history.他集中在传记诗人从德国南部和历史。 Among his elegantly written biographies we find essays on AJ Kerner, Eduard Mörike, JL Uhland, CF Schubart, and Voltaire .在他的优雅的书面简历我们发现论文集欧塞尔科奈，爱德华Mörike ，巨浪乌兰德，参看舒巴特和伏尔泰 。 During the French-German war in 1870-1871, he corresponded with the French historian Ernest Renan.在法国和德国的战争， 1870年至1871年，他与法国相应历史学家Ernest Renan 。 These letters were published and publicly discussed.这些信件出版和公开讨论。
In 1864 Strauss again tried to cope with the problem of the life of Jesus but in a more moderate way.施特劳斯在1864年再次试图解决这个问题的耶稣的生活，但在较为温和的方式。 He accepted many of the arguments of his earlier enemies.他接受许多论点他先前的敌人。 But this new Life of Jesus was not challenging and did not attract the same attention as his work of 1836.但这种新生活的耶稣不是具有挑战性的，并没有吸引同样的重视，他的工作的1836年。 In 1872 he again attacked the basis of Christian theology. 1872年，他再次攻击根据基督教神学。 His last book, The Old and New Faith, ordered his thoughts under four questions: Are we still Christians?他的最后一本书，老人和新信仰，命令他的思考以下四个问题：难道我们仍然基督徒？ Have we still religion?我们仍然宗教？ How do we conceive the world?我们如何想象的世界？ How do we arrange our life?我们如何安排我们的生活？ He denied that Christianity had any relevance for a modern, educated man.他否认有任何基督教相关的一个现代的，受过教育的人。 For religious feelings he substituted worship of the universe.他的宗教感情取代崇拜宇宙。 The world should be understood in a scientific and materialistic way.世界应该理解科学和唯物主义的方式。 Human life should be ordered by a concern for the good of man.人的生命应该下令关注好男人。 This book was rejected almost unanimously by friends and opponents.这本书被否决几乎一致的朋友和对手。 The most famous attack was led by Friedrich Nietzsche.最有名的攻击是由弗里德里希尼采。 This reaction was the disappointment of Strauss's last years.这一反应是令人失望斯特劳斯的最后几年。 He died in Ludwigsburg , the place of his birth, on Feb. 8, 1874.他死在路德维希堡 ，取代他的出生，在2月8日， 1874年。
Further Reading进一步阅读
Recommended for the study of the life and thought of Strauss are the relevant chapters in the following works: Sidney Hook, From Hegel to Marx (1936); Albert Schweitzer , The Quest of the Historical Jesus: A Critical Study of Its Progress from Reimarus to Wrede, translated by W. Montgomery (1948); Karl Barth, Protestant Thought: From Rousseau to Ritschl, translated by B. Cozens (1959); and Karl Löwith, From Hegel to Nietzsche: The Revolution in Nineteenth-century Thought, translated by David E. Green (1964).建议研究的生活和思想的施特劳斯的有关章节中的下列作品：胡克， 从黑格尔到马克思 （ 1936年） ; 史怀哲 ， 寻求对历史的耶稣：一个批判的研究及其进展赖马鲁斯来Wrede ，翻译了美国蒙哥马利（ 1948年） ;卡尔巴特， 新教思想：从卢梭到Ritschl ，翻译的B.科曾斯（ 1959年） ;和Karl Löwith ， 从黑格尔到尼采：革命在十九世纪的思想，翻译戴维E绿色（ 1964年） 。
施特劳斯出生在路德维希堡 ，近斯图加特 。 At twelve he was sent to the evangelical seminary at Blaubeuren, near Ulm , to be prepared for the study of theology.在12他被送往福音神学院在Blaubeuren ，近乌尔姆 ，准备研究神学。 Amongst the principal masters in the school were Professors Kern and FC Baur , who taught their pupils a deep love of the ancient classics and the principles of textual criticism, which could be applied to texts in the sacred tradition as well as to classical ones.其中主要的美国名人赛是在学校教授科恩和俱乐部鲍尔 ，谁教他们的学生了深刻的爱的古代经典和原则考证，这可以适用于文本的神圣传统，古典的。 In 1825, Strauss entered the University of Tübingen . 1825年，施特劳斯进入蒂宾根大学 。 The professors of philosophy there failed to interest him, but he was strongly attracted by the writings of Schleiermacher .两位教授的哲学有没有关心他，但他强烈吸引的著作施 。 In 1830 he became assistant to a country clergyman, and nine months later accepted the post of professor in the Evangelical Seminaries of Maulbronn and Blaubeuren , where he would teach Latin , history and Hebrew .在1830年他成为助理牧师一个国家， 9个月后，接受了教授的职位的福音神学院的毛尔布隆和Blaubeuren ，在那里他将教拉丁文 ，历史和希伯来语 。
In October 1831 he resigned his office in order to study under Schleiermacher and Georg Hegel in Berlin .在1831年10月他辞去他的办公室，以便研究根据施莱尔马赫和格奥尔格黑格尔在柏林 。 Hegel died just as he arrived, and, though Strauss regularly attended Schleiermacher's lectures, it was only those on the life of Jesus that exercised a powerful influence upon him.黑格尔死亡就像他到达时，和，但施特劳斯定期出席施莱尔马赫的讲座，只有那些在生活中耶稣说，行使强大的影响力取决于他。 Strauss tried to find kindred spirits amongst the followers of Hegel, but was not successful.斯特劳斯试图找到类似精神的追随者之间的黑格尔，但没有成功。 While under the influence of Hegel's distinction between Vorstellung and Begriff, he had already conceived the ideas found in his two principal theological works: the Leben Jesu (Life of Jesus) and the Christliche Dogmatik (Christian Dogma).虽然影响下黑格尔区分表象和概念，他已经设想的想法在他身上发现两个主要神学著作： 耶稣的生平 （耶稣的生命）和基督教教义学 （基督教教条） 。 Hegelians generally would not accept his conclusions.黑格尔派通常不会接受他的结论。 In 1832 he returned to Tübingen, lecturing on logic , Plato , the history of philosophy and ethics with great success.在1832年，他回到蒂宾根大学，讲授逻辑 ， 柏拉图 ，历史的哲学和伦理的巨大成功。 However, in the autumn of 1833 he resigned this position in order to devote all his time to the completion of his Leben Jesu. It was published in 1835, when he was 27 years old.然而，在1833年秋天，他辞去了这一立场，以便把他所有的时间来完成他的生活耶稣。这是出版于1835年，当时他27岁。
Since the Hegelians in general rejected his Life of Jesus , in 1837 Strauss defended his work in a booklet entitled "In defense of my Life of Jesus against the Hegelians".自黑格尔派一般拒绝了他的生命的耶稣 ，在1837年斯特劳斯辩护工作的一本小册子，题为“国防是我一生的耶稣对黑格尔派” 。 The famous Hegelian scholar, Bruno Bauer , had led that attack on Strauss, and continued to attack Strauss in academic journals for years.黑格尔的著名学者， 布鲁诺鲍尔 ，导致了这一袭击施特劳斯，并继续攻击施特劳斯在多年的学术期刊。 When a young Friedrich Nietzsche began to write criticisms of David Strauss, Bauer gave Nietzsche every support he could afford.当一个年轻的尼采开始写批评大卫斯特劳斯，鲍尔了尼采都支持他可以负担得起的。
耶稣的生平
The Life of Jesus, Critically Examined was a sensation. 耶稣的生活，严格审查是一个轰动。 One reviewer called it "the Iscariotism of our days" and another "the most pestilential book ever vomited out of the jaws of hell."一位评论者称之为“我们的Iscariotism天”和另一个“最疫图书都呕吐了颌骨的地狱。 ” When he was elected to a chair of theology in the University of Zürich , the appointment provoked such a storm of controversy that the authorities decided to pension him before he began his duties.当他当选为主席的神学基础，在苏黎世大学 ，任命这样一个风暴挑起争议，当局决定将他的退休金，他开始了他的职责。
What made his book so controversial was his analysis of the miraculous elements in the gospels as being "mythical" in character.是什么让他的书，使争议的是他的分析奇迹要素福音为“神话”的性质。 The Leben Jesu closed a period in which scholars wrestled with the miraculous nature of the New Testament in the rational views of the Enlightenment . 耶稣的生活封闭期间，学者扭打与神奇的性质新约全书的合理意见的启示 。 One group consisted of "rationalists", who found logical, rational explanations for the apparently miraculous occurrences; the other group, the "supernaturalists", defended not only the historical accuracy of the biblical accounts, but also the element of direct divine intervention.一组由“理性主义” ，谁发现的逻辑，合理的解释显然是奇迹发生，其他集团， “ supernaturalists ”辩护，不仅是历史的准确性圣经帐户，而且部分直接神的介入。 Strauss dispels the actuality of the stories as "happenings" and reads them solely on a mythic level.斯特劳斯祛现状的故事为“事件” ，并读取它们只是一个虚构的水平。 Moving from miracle to miracle, he understood all as the product of the early church's use of Jewish ideas about what the Messiah would be like, in order to express the conviction that Jesus was indeed the Messiah.从奇迹到奇迹，他理解所有产品的初期教会使用犹太人思考什么救世主将像，以表示相信，耶稣的确是弥赛亚。 With time the book created a new epoch in the textual and historical treatment of the rise of Christianity.随着时间的推移，本书创造了一个新的时代和历史的文字处理的崛起基督教。
In 1837, Strauss replied to his critics with the book Streitschriften zur Verteidigung meiner Schrift über das Leben Jesu .在1837年，施特劳斯回答了他的批评与图书Streitschriften楚Verteidigung meiner Schrift黚er存在生命耶稣 。 In the third edition of the work (1839), and in Zwei friedliche Blätter ("Two Peaceful Letters") he made important concessions to his critics, which he withdrew, however, in the fourth edition (1840).在第三版的工作（ 1839年） ，并在Zwei friedliche布拉特 （ “两个和平快报” ） ，他作出了重要让步，以他的批评，他撤回了，但是，在第四版（ 1840年） 。 In 1846 the book found an English translator in George Eliot (Mary Ann Evans).这本书于1846年发现了一个英文翻译的乔治艾略特 （玛丽安埃文斯） 。 It was her first published book and has recently been republished (see Reference).这是她第一次出版，最近还再版（见参考） 。 In 1840 and the following year Strauss published his On Christian Doctrine ( Christliche Glaubenslehre ) in two volumes.在1840年和下一年的施特劳斯出版了自己的基督教学说 （ 基督教Glaubenslehre ）分两卷。 The main principle of this new work was that the history of Christian doctrines has basically been the history of their disintegration.的主要原则这一新的工作是基督教历史上的理论已经基本史上的解体。
Interlude (1841–1860) 插曲（ 1841年至1860年）
With the publication of his Glaubenslehre , Strauss took leave of theology for over twenty years. ，并出版了他的Glaubenslehre ，斯特劳斯离开了神学已有二十多年。 In August 1841, he married Agnes Schebest, a cultivated and beautiful opera singer of high repute.在1841年8月，他结婚阿格尼丝Schebest ，一个培育和美丽的歌剧歌手的极高的声誉。 Five years afterwards, after two children had been born, they agreed to separate.五年后，在两个孩子出生了，他们同意分开。 Strauss resumed his literary activity by the publication of Der Romantiker auf dem Thron der Cäsaren , in which he drew a satirical parallel between Julian the Apostate and Frederick William IV of Prussia (1847).斯特劳斯恢复他的文学活动，出版了明镜Romantiker奥夫马克Thron之Cäsaren ，其中他提请讽刺之间平行的叛教者朱利安和弗雷德里克威廉四世的普鲁士 （ 1847年） 。
In 1848 he was nominated member of the Frankfurt parliament, but was defeated by Christoph Hoffmann .在1848年他被提名成员法兰克福议会，但输给了克里斯托弗霍夫曼 。 He was elected for the Württemberg chamber, but his actions were so conservative that his constituents requested him to resign his seat.他当选为符腾堡州商会，但他的行动是如此的保守，他的选民要求他辞职的座位。 He forgot his political disappointments in the production of a series of biographical works, which secured him a permanent place in German literature ( Schubarts Leben , 2 vols., 1849; Christian Morklin , 1851; Nikodemus Frischlin , 1855; Ulrich von Hutten , 3 vols., 1858-1860, 6th ed. 1895).他忘了他的政治失望生产了一系列的传记作品，其中有担保他一个常设在德语文学（ Schubarts生活 ， 2卷。 ， 1849 ; 基督教Morklin ， 1851年; Nikodemus Frischlin ， 1855 ; 乌尔里希冯胡腾 ， 3卷。 ， 1858至60年，第6版。 1895年） 。
Later works 后来工程
David Strauß in 1874大卫施特劳斯于1874年 In 1862, with a biography of HS Reimarus , he returned to theology, and two years afterward (1864) published his Life of Jesus for the German People ( Das Leben Jesu für das deutsche Volk ) (13th ed., 1904).于1862年，以传记的高速赖马鲁斯 ，他回到神学，两年后（ 1864年）出版了自己的生命为耶稣德国人 （ 达斯生活耶稣f黵德国沃尔克 ） （第13版。 ， 1904年） 。 It failed to produce an effect comparable with that of the first Life , but the replies to it were many, and Strauss answered them in his pamphlet Die Halben und die Ganzen (1865), directed specially against Schenkel and Hengstenberg .它没有产生作用可与第一次生命 ，但它的答复了许多，并回答了他们施特劳斯在他的小册子模具Halben与模具Ganzen （ 1865年） ，专门针对对申克尔和亨斯 。
His The Christ of Belief and the Jesus of History ( Der Christus des Glaubens und der Jesus der Geschichte ) (1865) is a severe criticism of Schleiermacher's lectures on the life of Jesus , which were then first published.他在基督的信仰和历史的耶稣 （ 万德基督耶稣之Glaubens和历史的 ） （ 1865年）是一种严重的批评施莱尔马赫的讲座的生活耶稣 ，然后首次出版。 From 1865 to 1872 Strauss lived in Darmstadt , and in 1870 he published his lectures on Voltaire .从1865年至1872年施特劳斯住在达姆施塔特 ，并于1870年，他发表了他的讲座伏尔泰 。 His last work, Der alte und der neue Glaube (1872; English translation by M Blind, 1873), produced almost as great a sensation as his Life of Jesus , and not least amongst Strauss's own friends, who wondered at his one-sided view of Christianity and his professed abandonment of spiritual philosophy for the materialism of modern science. [ citation needed ] To the fourth edition of the book he added an Afterword as Foreword ( Nachwort als Vorwort ) (1873).他的最后一部作品， 得之新老与信仰 （ 1872年;英文译本由M盲人， 1873年） ，生产的几乎一样大轰动，因为他的生命的耶稣 ，而不是中间至少斯特劳斯自己的朋友，谁不知道在他的片面看法基督教与他宣称放弃的精神哲学的唯物主义的现代科学。 [ 引文需要 ]到第四版他说这本书的后记的前言 （ Nachwort作为Vorwort ） （ 1873年） 。 The same year symptoms of a fatal malady appeared, and death followed on the 8th of February 1874.同年症状出现的致命的疾病和死亡之后的1874年2月8日。
Critique 批判
FC Baur once complained that his critique of the history in the gospels was not based on a thorough examination of the manuscript traditions of the documents themselves.俱乐部鲍尔曾经抱怨说，他的批判历史福音不是基于彻底审查手稿传统的文件本身。
As Albert Schweitzer wrote in The Quest of the Historical Jesus (1906; ET 1910), Strauss's arguments "filled in the death-certificates of a whole series of explanations which, at first sight, have all the air of being alive, but are not really so."正如史怀哲写在寻求对历史的耶稣 （ 1906年;素1910 ） ，施特劳斯的论点“填补了死亡证书的一系列解释，乍看之下，所有的空气被活着，但不确实如此。 “ He adds that there are two broad periods of academic research in the quest for the historical Jesus, namely, "the period before David Strauss and the period after David Strauss." Marcus Borg has suggested that "the details of Strauss's argument, his use of Hegelian philosophy, and even his definition of myth, have not had a lasting impact. Yet his basic claims -- that many of the Gospel narratives are mythical in character, and that "myth" is not simply to be equated with "falsehood" -- have become part of mainstream scholarship."他补充说，有两个时期的广泛的学术研究在寻求耶稣的历史，即“之前的时期大卫斯特劳斯和以后的时期大卫斯特劳斯。 ” 马库斯博格建议“的详细情况斯特劳斯的观点，他使用黑格尔哲学，甚至他的定义的神话，没有持久的影响。然而，他的基本要求-许多福音说明是虚构的性质，而且“神话”不是简单地等同于“谎言” - -已成为主流的奖学金。 “
One of the more controversial interpretations that Strauss introduced to the understanding of the historical Jesus, is his interpretation of Virgin Birth .一个更具争议性的解释，施特劳斯介绍了了解历史的耶稣，是他的解释， 美属维尔京诞生 。 In the Demythologization [ verification needed ] , Strauss's response was reminiscent of the German Rationalist movement in Protestant theology.在Demythologization [ 核查需要 ] ，斯特劳斯的反应令人想起德国理性主义运动的新教神学。 According to Strauss, Jesus' Virgin Birth was added to the biography of Jesus, as a legend in order to honor him in the way that Gentiles most often honored their greatest historical figures.据施特劳斯，耶稣的处女生育添加到传记耶稣，作为一个传奇人物，以纪念他的方式，最常见的荣幸外邦人他们最大的历史人物。 However, Strauss believed that greater honour would be given to Christ if the Virgin Birth were not present and Joseph recognised as the legitimate father of Christ.然而，施特劳斯认为，更大的荣誉将考虑基督如果处女生育不在场和约瑟夫确认为合法的父亲是耶稣。
德国十九世纪历史学家大卫·弗里德里希·施特劳斯写有《耶稣传》，对耶稣是否历史上真有其人提出了疑问，试图从近代科学角度和近代心理学角度论证，基督是一种幻象，基督时代的种种神迹全是当事人心理暗示的结果。但施特劳斯后来以《为国人修订耶稣传》为题重新出版青年时代的旧作时，却回到了神学。
尼采对此提出批判。
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