First published:Vie de Jésus, 1863 (English translation, 1864)

Edition(s) used:The Life of Jesus, introduction by John Haynes Holmes. New York: Modern Library, 1927

Genre(s): Nonfiction

Subgenre(s): Biography; history

Core issue(s): Chastity; Gospels; Jesus Christ; works and deeds

Overview of Sources

Ernest Renan's biography of Jesus, "The Life of Jesus," draws from five primary sources: the Gospels, the Old Testament Apocrypha, the writings of Philo Judaeus, the works of Flavius Josephus, and the Talmud. The inclusion of Philo, who lived in Alexandria, provides insight into the religious and philosophical ideas that prevailed during the era. While Josephus scarcely mentions Jesus, Philo’s writings offer a window into contemporary intellectual currents, although he personally lacked direct knowledge of Jesus.

Early Life of Jesus

In Renan’s narrative, Jesus is depicted as being born in Nazareth, a small, inconspicuous town in Galilee, around the onset of the Christian Era. His name, a variant of Joshua, is given to him by his parents, Joseph and Mary, who are described as artisans and laborers. Jesus was part of a larger family with several siblings. Although Jesus learned to read and write, the Gospels reveal his primary language as Aramaic, which raises doubts about his familiarity with Hebrew or Greek literature. Renan expresses gratitude that Jesus did not immerse himself in the scholasticism characteristic of the time, which he viewed as a misinterpretation of the messianic dreams rooted in the Old Testament. Jesus, with his "grand genius," sought the true poetic essence of these texts, particularly the Psalms.

Jesus’ Intellectual Development

Jesus initially followed in the footsteps of his father as a carpenter. This was in line with Jewish customs, which encouraged those engaged in intellectual pursuits to adopt a manual trade, similar to Saint Paul's role as a tentmaker. Jesus initially perceived himself as a "son of man," akin to the prophet Ezekiel, aiming to fulfill obligations beyond Mosaic law. His encounter with John the Baptist marked a turning point, as they were of similar age and formed a mutual association. Jesus embraced John's call to "Repent, for the kingdom of heaven is at hand," a statement that resonated with Jews longing for the restoration of the theocratic kingdom, free from Roman rule.

Teachings and Popularity

Through parables, Jesus conveyed his teachings, using everyday analogies such as the mustard seed growing into a large tree, the shepherd searching for a lost sheep, and the Samaritan helping an injured stranger. This method, common among rabbinical teachings, endeared him to the common people, whose faith purportedly empowered him to heal. However, his growing influence unsettled the Pharisees and Sadducees, protectors of Jewish orthodoxy, especially since Jesus' popularity flourished among those less committed to traditional doctrines.

Evolution as a Revolutionary

With increased self-assurance, Jesus began identifying as the Messiah rather than just a son of man. He predicted his own demise at the hands of authorities, followed by his ascension and eventual return to establish a new kingdom of righteousness. Renan notes how Jesus' demeanor transformed into that of a fervent revolutionary, rejecting the old laws in favor of a new vision. In his narrative, Renan suggests that Jesus may have engaged in acts perceived as miraculous, like the raising of Lazarus, to bolster his claims.

Final Days and Legacy

Jesus’ downfall came through betrayal by Judas Iscariot, coupled with opposition from religious leaders and the political figure, Pontius Pilate. Pilate, hesitant yet pressured by the threat of civil unrest, reluctantly authorized Jesus' crucifixion. After his death, Jesus was interred by Joseph of Arimathea. Three days post-burial, Mary of Magdalen reported the empty tomb,...