By Max Dimont
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Than it was to be a Christian fifteen centuries later in Medieval Europe. During the Thirty Years War (1618-48) Catholics and Protestants killed each other by the hundreds of thousands in the name of Jesus. ) ever experienced the horrors of a bloodbath like that of St. ), when Catholics within twelve hours slew thirty thousand Huguenots (French 2 Gibbon, The Decline and Fall of the Roman Empire. Harcourt Brace, New York, 1960. 34 Max I. Dimont—Appointment in Jerusalem [e-reads] Protestants) in their beds.
Either the Gospels are historical, he said, in which case there was no need to explain away the plain meaning of the text, or else they were unhistorical, in which case they should be dismissed. The demythologizing scholars from Reimarus to Wrede had a terrifying impact on the theology of the times. Fundamentalist theologians were fearful of what these writings might do to the concept of Jesus as the messiah and to Christianity itself. 4 In spite of its attack on Church dogma, Renan’s The Life of Jesus was a turning point in the development of biblical criticism.
2 Yet, this basic Nazi anti-Christianity is almost totally overlooked by many historians. In the Nazi view, Christianity represented a danger because it weakened the Aryan strain of blood among Germans through the indiscriminate baptism of alien races into that religion. ” Nevertheless, despite their hatred of Christianity, these eighteenth-century theologians were scrupulously honest in their scholarship. Not for a moment, in spite of their anti-Jesus bias, did they accept the Gospel versions of the culpability of the Jews in the crucifixion as a historical fact, dismissing these accounts as fraudulent.