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• Title: Lecture: The Templars
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  • blood of the Templars belonged to Christ Jesus — each one of them knew
  • Jesus. Every moment of their life was to be filled with the perpetual
• Title: Inner Impulses: Lecture II
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  • Ernest Renan's The Life of Jesus, which appeared in the 19th
  • of Jesus, which is really no life of Jesus at all, by David
  • Friedrich Strauss. Then we have — we cannot say, a life of Jesus,
  • Christ that is of deep significance. It is not a life of Jesus but an
  • century: The Life of Jesus by Renan, The Life of Jesus
  • by Strauss, which is no life of Jesus at all and we shall presently
  • What is the fundamental premise of Renan's description of Jesus' life?
  • presentations of Jesus' life. Nor do you need to read only the
  • artists. You will find that the representation of the life of Jesus
  • the East but also the manner in which Jesus was presented. The Greek
  • the ability to portray the Christ remained with the East. The Jesus
  • traditional stereotyped Jesus countenance that had been portrayed so
  • long. Each of several nations appropriated the Jesus type and
  • for example, the head of Jesus as painted by
  • each case there is a strong desire to represent Jesus in a national
  • the Italian type in the countenance of Jesus; similarly, in Murillo's
  • Considering art in respect of its representations of the Jesus
  • representation of Jesus because the forces that are at work in the
  • in their paintings of faces, not of Jesus alone but also of other
  • find that the figure of Jesus, of the Christ, is again continually
  • Maximum number of matches per file exceeded.
• Title: Inner Impulses: Lecture III
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  • his Life of Jesus, and we see it as we see a solfatara or
  • to how that most remarkable and brilliant Life of Jesus by
  • Ernest Renan was written in such a way that Jesus is depicted as a man
  • this life of Jesus. Such a work was written out of quite definite
  • world. I have chosen this example of the life of Jesus because,
  • when he speaks of Christ Jesus. He speaks only of the historic figure
  • criterion of knowledge regarding the figure of Christ Jesus, then
  • interest in the Jesus figure would naturally decline and would center
  • no interest in Jesus as an historical figure but only in study of the
  • interest only in the Christ and not for the historical Jesus.
  • reverse. Just as Renan's Life of Jesus is a masterpiece of
  • such as the so-called Life of Jesus by David Friedrich Strauss.
• Title: Inner Impulses: Lecture V
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  • more to the Christ and the West more to Jesus, there is this truth:
• Title: Impulses of Utility: Lecture I: Western and Eastern Culture, H. P. Blavatsky
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  • kind, of the Lives written of Christ Jesus, has received its
  • observer of the Life of Jesus — Jesus considered only as
  • Jesus — just as one can consider any other human being,
  • nation. I refer to the “Life of Jesus” by Ernest
  • Renan. Now in the East Jesus is little spoken of, and when one
  • speaks of Jesus it is simply as a path along which one can come
  • only the Jesus, Solovieff considers only the Christ; Ernest
  • Renan transformed Jesus into a simple man, a human, one can
  • stands David Frederick Strauss. He does not deny Jesus —
  • Renan simply and solely considers Jesus as man, so to David
  • Frederick Strauss, Jesus is only of significance in so far as
  • on this Jesus for the first time is suspended the idea of the
  • the Idea of All-humanity, is attached to the Jesus of David
  • the earthly Life of Jesus only as a means whereby to show how
  • in the age when Jesus appears, humanity had the longing to
  • With D. F. Strauss, therefore we find only an idea of Jesus,
  • personal and historical Jesus. With Solovieff we have a Christ
  • element working in Christ Jesus, — for this personal
  • Christ Jesus. It is a question of the birth of Jesus. With