A freethinker like Ghillany, but lacking the financial independence which a kindly fate had conferred upon the latter, Noack
|November 17, 2011||Posted by webmaster under All text of Schweitzer Quest Jesus, chapter twelve||
In accordance with the confession of faith of the new Church of which Ghillany dreamed, the calendar of the Feasts is to be transformed as follows:—
1. Feast of the Deity, the first and second of January.
2. Feast of the Dignity of Man and Brotherly Love, first and second of April.
3. Feast of the Divine Blessing in Nature, first and second of July.
4. Feast of Immortality, first and second of October.
Apart from these eight Feast days, and the Sundays, all the other days of the year are working days.
From the order of divine service we may note the following: “The sermon, which should begin with instruction and exhortation and close with consolation and encouragement, must not last longer than half an hour.”
The series of Lives of Jesus which combine criticism with fiction is closed by Noack’s Story of Jesus. A freethinker like Ghillany, but lacking the financial independence which a kindly fate had conferred upon the latter, Noack led a life which may properly be described as a constant martyrdom, lightened only by his intense love of theological studies, which nevertheless were responsible for all his troubles. Born in 1819, of a clerical family in Hesse, he became in 1842 Pastor’s assistant and teacher of religion at Worms in the Hessian Palatinate. The Darmstadt reactionaries drove him out of this position in 1844 without his having given any ground of offence. In 1849 he became “Repetent” in Philosophy at the University of Giessen at a salary of four hundred gulden. In 1855 he was promoted to be Professor Extraordinary without having his salary raised. In 1870, at the age of 51, he was appointed assistant at the University Library and received at the same time the title of Ordinary Professor. He died in 1885. He was an extremely prolific writer, always ingenious, and possessed of wide knowledge, but he never did anything of real permanent value either in philosophy or theology. He was not without critical acumen, but there was too much of the poet in him; a critical discovery was an incitement to an imaginative reconstruction of the history. In 1870-1871 he published, after many preliminary studies, his chief work, “From the Jordan Uplands to Golgotha; four books on the Gospel and the Gospels.” It passed unnoticed. Attributing its failure to the excitement aroused by the war, which ousted all other interests, he issued a revised edition in 1876 under the title “The History of Jesus, on the Basis of Free Historical Inquiry concerning the Gospel and the Gospels,” but with hardly greater success.
 Aus der Jordanwiege nach Golgotha; vier Bucher fiber das Evangelium und die Evangelien.
 Die Geschichte Jesu auf Grand freiw geschichtlicher Untersuchungen über das evangelium und die Evangelien.
Albert Schweitzer's The Quest of the Historical Jesus
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