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Ferdinand Christian Baur (1792-1860), one of the great innovators in the study of the New Testament, argued that each of its books reflects the interests and tendencies of its author in a particular religio-historical milieu. A critique of the writings must precede any judgments about the historical validity of individual stories about Jesus in the Gospels. Thus Baur could move beyond the impasse created by Strauss's Life of Jesus. Baur demonstrated that the Gospel of John is not a historical document comparable to the Synoptic Gospels and cannot be used to reconstruct the teaching of Jesus, and that the Synoptic Gospels must be read critically and selectively. He applied the same principles to the Epistles, arguing that only four are genuinely Pauline (Galatians, 1 and 2 Corinthians, and Romans). Baur's Lectures on New Testament Theology, delivered in Tubingen during the 1850s, summarize thirty years of his research. The lectures begin with an Introduction on the concept, history, and
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Table of Contents

PART I THE TEACHING OF JESUS; PART II THE TEACHING OF THE APOSTLES

About the Author

Peter C. Hodsgon is Emeritus Professor of Theology, Divinity School, Vanderbilt University. With Professor Brown, he co-edited and translated Ferdinand Christian Baur's History of Christian Dogma (OUP, 2014) and Hegel's Lectures on the Philosophy of World History, Volume I: Manuscripts of the Introduction and the Lectures of 1822-1823 (OUP, 2011). Robert F. Brown is Emeritus Professor of Philosophy of Religion and History of Philosophy, University of Delaware. His publications include Hegel: Lectures on the History of Philosophy 1825-6: Volume 1 (OUP, 2006) and Volume 2 (OUP, 2009).

Reviews

Few nineteenth-century books on the Bible remain as rewarding as Baur's last lectures. They offer an accessible update of the pioneering historical research of his Paul, The Canonical Gospels, and Church History, which shaped New Testament studies for over a century. Combining historical exegesis and reconstruction with theological interpretations indebted to Kant's ethical idealism they offer a model for understanding the texts in new cultural contexts. Excellently translated by Robert Brown and introduced by Peter Hodgson, this great synthesis should correct some stale stereotypes and give due recognition to a genius unjustly neglected outside Germany. It could also contribute to the revival of critical New Testament theology. * Robert Morgan, University of Oxford *

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