339:"Jesus is an unknown historical figure. It is possible that he may have lived, since millions of people have lived without leaving a trace. It is not enough to declare 'We know nothing about Jesus, except that he existed'. On the contrary, we must boldly assert that 'We do not know anything about him, not even whether he existed'. In historical research, only the strictest accuracy permits us to say anything more. However, the very document which would positively prove the existence of Jesus is missing...Jesus belongs to history thanks to his name and the cult built around him, but he is not a historical figure. He is a divine being, whose knowledge was slowly developed by Christian minds. He was begotten in faith, in hope and in love. He was shaped by emotional fervor. He has been given changing figures by various forms of worship. He was born the moment he got his first believer... His only reality is
899:, a Protestant, President of the Un. of Humanities in Strasbourg, said that "these brilliant ideas of Couchoud’s have been easily refuted by Maurice Goguel ... and Alfred Loisy... They face two insurmountable difficulties: the absence of any denial of the existence of Jesus in ancient times—even among the opponents of Christianity and among those heretics that were the most eager to get rid of the humanity of Jesus — and then the Jewish and specifically Palestinian characteristics that abound in the Synoptic Gospels and make it impossible for them to be the belated creation of a largely Hellenized church. We wish the present epigones of Couchoud and Alfaric would stop rehashing arguments so entirely discredited, that even Soviet historians themselves do not support them any more".
765:. He summarized the confrontation: "The historicity of Jesus is an article of faith." (Appendix II, p. 447). However, Couchoud reiterated his affirmation of the power of the spiritual figure of the Heavenly Christ. " has no relation to the conception of a man elevated to divinity nor to that of the anthropomorphic God, both of which were familiar to the religion of antiquity. It is an intimate and unique synthesis in which God retains his glory in its fullness and man his mortal destiny in its bitterness, without change of God into man or of man into God. It was a new idea, and it was by this new idea that the world was conquered."
809:. He had a soft attitude to religion, calling it the "Spiritual Life", and, as an "aesthetic Catholic", valuing the poetic and aesthetic benefits of belief to consciousness. He was sensitive to the major dilemma between accepting the skeptical findings of historical criticism (Jesus Christ was a myth), and saving the "spiritual" value of the "Idea of Christ". He thus shared some of Couchoud's dual ideas towards Christianity, and even some of Drews, who had claimed that the ideal Christ was a better object of cult for Christianity than a historic Christ.
863:(yet another philosophy graduate of the ENS, and a 1927 Nobel Prize for Literature, 1859–1941). Guitton was a French Catholic philosopher interested in mysticism, and a friend of Couchoud. Guitton interceded with the local archbishop to overcome the resistance of the mystic's Catholic priest who was her "spiritual director" and allow visits by Couchoud. Guitton described his last conversation with Couchoud, discussing the mystic on the quay of the Vienne train station, when Couchoud recited a short poem about the mystic.
20:
753:"A friend told me that you have devoted the contents of a whole booklet against my last book. I will not read it, because I have learnt at the same time that it is insignificant in its criticism, and noteworthy only for the hatred it manifests. I'm rather proud of the hatred that I have inspired in you through the help I have given you. One must have enemies: it keeps you warm. I regret, poor man, that after having held you in some esteem, I now have to despise you to such a degree." (June 4, 1938).
205:
Trenel entered a very complimentary appraisal of his assistant in his file (December 1909): "High intelligence, encyclopedic knowledge, highly sophisticated mind. His future will be extraordinary ". This assessment was confirmed by Albert Paraz who said of him: "... a man of amazing culture, reading all the ancient languages. He was so aggrieved when I confessed that I didn’t understand them that, in the end, I made him believe that I could at least speak Latin and Greek ..."
148:, which I still have in a hardback edition on my bookshelves in Northeast Harbor, may have been the first work through which I encountered Asian poetry and thought. I was fifteen then, and I still know by heart some haiku translated or adapted by him; this exquisite book was for me the equivalent of a half-open door. It has never closed. How much would I have loved to go and visit P. L. Couchoud with you, and thank the sick poet for all what he made me feel or resonate".
327:. Frazer had initially strongly rejected the Jesus myth thesis, but he modified his original view while giving credit to Couchoud for his calm and reasoned analysis without adopting his hypothesis: "hether Dr. Couchoud be right or wrong ...he appears to have laid his finger on a weak point in the chain of evidence on which hangs the religious faith of a great part of civilized mankind." Frazer's contribution and more open stance gave a marked credibility to Couchoud.
728:, (1948), Loisy had expressed doubts about "the noisy conjectures... seem to me somewhat fragile. These conjectures arise generally from persons who have arrived late at the problem of Jesus, and who have not previously made any profound study of the history of Israel and of Christianity...With us P.L Couchoud... postulating a pre-Christian myth of the Suffering Jahve, which a vision of Simon Peter suddenly transformed into a living religion." (p. 6). In his
192:, in his quality of physician, and also as a friend, to bring him consolation during his mourning. He convinced A. France to go on another journey in Italy to overcome his grief. Couchoud acted as witness at the wedding of Anatole France and Emma Laprévotte (October 1920). After France's death, Couchoud said of him: "For more than twenty years I have known him as if he were a gentle father, always ready to listen and guide you".
509:("Jesus: The God made man", 1937). Challenged and criticized from all sides in France, Couchoud published his book as a public answer. Couchoud had the advantage of the advanced research published by three elite scholars: the independent historian Charles Guignebert, the Protestant theologian Maurice Goguel, and the excommunicated critic of the Catholic Church Alfred Loisy.
675:. On the other hand, however, he considered that research from Catholic circles was tainted with dogmatic bias. Like Alfred Loisy, Guignebert objected to the apologetic use of historical criticism, as it tends to confuse history with theology, a literary genre characterizing the works of a whole group of French Catholic writers carefully identified in his book.
87:. This grant allowed Couchoud to visit Japan (September 1903 – May 1904), a country which became a passion. During a trip on French canals by barge (1905), Couchoud and his two friends, sculptor Albert Poncin and painter André Faure, composed haiku in French. They published their work anonymously in a limited edition (30 copies) of
781:
animates rites, rituals and behaviors: "I am concerned the history of a religious conception." Myth is easily derogatory; it explains a natural fact, a rite, or an idea as a "narrative", to help the mind grasp, and remember rules or beliefs. A "religious conception", is "simpler and deeper, far more
204:
was making the same choice in
Germany after his studies in theology. After an internship at the "Maison nationale" of Charenton, Couchoud became an intern in the asylum system of the Paris administration. He worked at the "Maison Blanche Asylum" as an assistant of Marc Trénel (May 1909 – April 1910).
785:
The
Heavenly Christ is such a "religious conception": "I regard it as philosophically impossible that the conception of the God-Man, the Saviour of the world, can have originated in any event of history...t is a great religious creation which arose in the context of the mystery cults and was founded
425:
to Alfred Loisy, in trying to understand the figure of Jesus and the origins of
Christianity, faced two major obstacles: One cannot accept that after one generation or even less, an ordinary man could be deified, and, second, that Jesus's life could have escaped the attention of historians: there is
914:
A reviewer of Stéphane's book (1962), asked: "Should we conclude that the question is no longer actual?... some argue that 'doubts about this matter do not deserve one word of rebuttal.'...vidence of 'historical type' gives way to 'psychological' arguments... 'of sympathy': Is it necessary or not,
893:
the age when Bruno Bauer (1840), or P. L. Couchoud (1937) went to great lengths to deny that Jesus had existed: Nowadays the debate is about the meaning of his actions, not his existence. Hermann
Reimarus is the first source of doubts on the reliability of the Gospels' information on Jesus's life."
892:
The thesis denying the historicity of Jesus has been abandoned by French academic studies since 1933, thanks to the critical work of the secular historian
Charles Guignebert. Daniel Marguerat, a Swiss Protestant, former professor of NT at the University of Lausanne, wrote that: "We are no longer in
732:
Loisy later wrote that he had worried about giving
Couchoud too much publicity. He had taken note that Couchoud was close to former radical priests who had also been excommunicated), including Joseph Turmel—sufficient grounds to arouse Loisy's distrust. Loisy, after a long silence, felt the need to
223:
started conducting experiments on "extra-retinal vision" (1917), criticisms of this pseudo-science obliged him to interrupt his "research" until 1922. One such session took place at
Anatole France's home, which was witnessed by co-signing doctors, including Couchoud, who at the time offered his own
875:
The reliability of this account has been disputed by those who doubt that the philosopher/psychiatrist, who had been an admirer of
Spinoza, a skeptical rationalist all his life, and a standard-bearer of the Christ Myth thesis, would have reversed his lifetime convictions during a short unverified
871:
Guitton later reported in his book, 26 years after
Couchoud's death, that "a quarter of an hour before his death, Couchoud received by chance the visit of a priest. He died "in the faith" , as I had the opportunity to say it at his funeral." This "testimony" by Jean Guitton became the source of a
839:
Couchoud, as a psychiatrist, accepted the idea that a religious movement could originate with psychological events such as visions, interpreted by imagination, very close to the symptoms of some psychiatric diseases. As a matter of psychiatric interest, he wanted to visit a French female "mystic"
473:
was a slim volume, not impressive by scholarly standards, but, in the France of 1924, it packed a lot of weight. Couchoud became de facto the leader of French rationalists on the subject of religion from 1924 to 1939. He was chief editor for a series of publications on religion and free thinking:
821:
history and appeal of the Idea of Christ, which
Couchoud feels much more adequately than Robertson, and I was a bit disappointed in finding that Robertson had nothing to add in that direction; nor do the other recent writers he mentions seem to have any new lights. Couchoud is warmer; but on the
1152:
Albert Kahn (1860–1940), was a rich banker, a philanthropist, and a passionate collector of Japanese and Chinese art and documents, especially photographs and early movies. Not desirous to see his unique collection dismantled and dispersed, he bequeathed it all, along with his Japanese-designed
160:(1844–1924), becoming his friend and confidante until A. France's death in 1924. The French writer was famous as being the model of the ideal French man of letters. He was a passionate critic of the Catholic Church, and an avowed opponent of the clerical political factions. He supported the Jew
70:
In 1898, Paul-Louis Couchoud entered the École Normale Supérieure (at 45, rue d'Ulm, Paris, called "ENS rue d'Ulm"), a special college-level institute in Paris for French elite students in arts and sciences selected every year through a national competition. He graduated in 1901 as an
520:
Couchoud did not believe that a human Jesus had existed. Couchoud believed that the figure of Jesus Christ had been originally conceived by Jews as a purely 'heavenly Man' who announced a cosmic transformation. This heavenly Jesus was amplified and diffused through the mystery books
532:, Couchoud told a story in which Marcion wrote the first gospel, followed by Basilides, Mark, Matthew, John and Luke; Mark knew Paul's theology; the Acts of the Apostles is a thoroughly reliable historical source; and Clement of Rome is the likely author of the Gospel of Luke.
598:(1924). He claimed that Couchoud's work was the "dream of a poet rather than the work of an historian". He followed with an article "Recent French discussion of the Historical Existence of Jesus Christ." Couchoud's policy was to make no formal response to criticisms.
647:(1867–1939), professor of "History of ancient and medieval Christianity" at the Sorbonne University, had been raised without any religious education, and studying Christianity as a professional historian free of religious bias and apologetics, as shown in his
401:, adding three more chapters. "At the origin of Christianity there is, if I am right, not a personal biography, but a collective mystical experience, sustaining a divine history mystically revealed." (p. 117) He attempted to show that the study of the
477:
Couchoud was made editor of a new section, "Chronicle of Ideas" in the magazine "Europe" (Jan. 1927). The magazine published various articles popularizing Couchoud's thesis that Jesus was not a historic figure—to the objection of the French writer
277:
In the 1920s and 1930s, Couchoud became an editor of major media projects on the history of religions. "Archibald Robertson" wrote that "he works of Paul Louis Couchoud are such a joy to read that their style alone must have made many converts."
848:(1902–1981), not far from Vienne, where he had retired. She was a female peasant, paralyzed since 1928 following undocumented mental traumas, and spending her life in bed, in a dark room, reportedly without food. She had claimed visions of the
713:(1924), refusing to make any public commentary. In addition, Couchoud, had been using Loisy's scholarship, considering his own thesis as a logical continuation of Loisy's analysis. in a spirit of friendship, Couchoud had organised Loisy's
512:
Couchoud displayed no acrimony against Christianity, and always showed respect and appreciation for it, occasionally using poetic language to describe Jesus and his influence. He dedicated the book "to the memory of that most noble man",
460:
Couchoud considers the Christ mention in the Tacitus passage genuine. But these Roman "witnesses" only testify to the existence of a Christian movement, and concerning the origin of this movement, they only repeated Christian beliefs.
393:" (March 1924), after having presented the proofs for inspection to A. France, assuring him that "You know that I have given you my heart". Couchoud produced a second book of the same title as the article, to complete his exposé,
610:
The debate of the historicity of Jesus (Goguel) against the denial of historicity (Couchoud) unfurled in Paris during 1923–1925. Maurice Goguel (1880–1955) was a professor at the Faculty of Protestant Theology and the
830:. There is hardly any evidence, but there are suggestions that could be sifted and combined, to make a tragic picture. Somebody will doubtless do it some day: but will he be able to be both critical and inspired?"
1214:, (Series "Au cœur du monde", Lausanne, 2002), p. 193. Paraz also reminisces over Couchoud's relationship with his future wife. Hinting that both spouses were not intransigent about the observance of faithfulness.
822:
other hand he does not inspire any confidence, whereas Robertson at least is cautious and reasonable in his conclusions. If I were younger, I should be tempted to write a companion volume, or counterblast, to my
1251:
Couchoud edits the series "Christianisme" (ed.Rieder), including works by Joseph Turmel; the series "Mythes et Religions" (PUF); and the series "History of Christianity", according to François Laplanche in
741:(1938), attacking Couchoud's non-historicity. He dismissed "Couchoud's central point being the metamorphosis into history, through the initiative of Marcion, of a myth that sprang from Jewish apocalyptic."
253:, a close friend of Couchoud since their time at the "ENS" as students in philosophy, was reported describing Couchoud's decisive encounter with the new ideas: "fter attending Loisy's lectures at the
879:
The value of a deathbed conversion is that it saves a soul from hell, in a Christian perspective. It also gives ammunition to believers for undermining the integrity of a Jesus's existence denier.
75:” (lecturer) in philosophy. The French degree is not directly comparable to an American one, as it is granted to a few dozens of top-ranked students in a national competition held once a year.
2070:
570:
Couchoud's thesis was received with passionate reactions in France, a culture traditionally dominated by Catholicism, and he became subjected to a wave of criticisms from various quarters.
1654:
Jésus est-il un personnage historique ou un personnage légendaire ? La Vérité sur Jésus. Controverse publique entre MM. le docteur Couchoud et Han Ryner (compte rendu sténographique)
1431:
627:". To better criticize Couchoud's ideas, he also joined the discussions of "The Union for Truth". Finally, he tackled the whole issue of Couchoud's non-historicity thesis in his
335:
Couchoud rejects Robertson's hypothesis of a pre-Christian cult of Joshua, for which he finds no evidence. He presents his thesis in his article in the following terms:
482:. But after 1928, the Couchoud faction lost some of its influence with the publisher. Europe published Couchoud's last article, "Le problème de Jésus", in June 1934.
421:
As a first step, Couchoud argued that it is impossible to assume that Jews would have deified a mere man. The methodology followed by contemporary historians, from
2233:
1785:
915:
to assume at the origin of all and every religion a historical figure?...he question.. becomes 'placed in parenthesis,' which leads exegetes... to push the
1825:
817:, certainly represents just what I think on that subject, and I am pleased to see how clearly you put it. But there is the other side of the question, the
1058:(Paris 1927), by P.L. Couchoud & Alfred Firmin Loisy. Congrès d'histoire du christianisme. (Published under direction of P.-L. Couchoud, Rieder, 1928)
1127:
101:
which was well received. It still is considered one of the most successful adaptations of haiku in French. Couchoud also studied and translated Japanese
2213:
782:
unsophisticated and fertile. Its relation to rites and myths is primordial. Zeus is a religious conception. The punishment of the Danaids is a myth."
212:(1911). He became director of a health center in Saint-Cloud, where he took care of Anatole France, a center owned by Anthippe Sevastos, the sculptor
2056:
517:(1856–1933), accepting his idea that a myth and a cult must have preceded the development of the figure of Christ and of the Christian religion.
409:) and of the non-Pauline epistles confirmed the conclusions drawn from the Pauline epistles. Only the testimony of Paul of Tarsus is valid. The
2208:
2228:
474:"Christianity" (which lasted ten years, 1923–1932, publishing 42 works), "Judaism", and "Myths and Religions", amounting to some 100 works.
216:'s sister-in-law, whom Couchoud ended up marrying (May 1918). In 1922, Couchoud became a doctor at the leading Cochin hospital in Paris.
2218:
1755:
390:
188:
Couchoud became Anatole France's doctor, and, upon the death of Leontine Lippmann (1910), he paid regular visits to A. France at the
2113:
62:
into French, an editor of Reviews, a translator, and a writer promoting the German thesis of the non-historicity of Jesus Christ.
1979:
1778:
1050:
1045:
1472:. It publicized that Robin had "received the stigmata" in 1930, according to her "spiritual director", the local priest Finet].
2157:
2076:
1535:
1507:
1039:
539:
Part 1 THE APOCALYPSES (168 B.C. – A.D. 40), 7 chapters - "Appearance of secret and mysterious books": Daniel, Enoch, Moses.
525:"). "It was only much later that he was made flesh and blood on paper. Thus Christ was created", as a "literary creation".
55:
1680:
1624:
693:(1932), jointly published by P. L. Couchoud, Prosper Alfaric, and Alfred Loisy, a book already condemned and placed on the
1733:
1035:("The Truth About Jesus: Is Jesus a Historical Figure of a Legendary Figure?"), a public debate (Conflans-Honorine, 1926)
1704:
1062:
535:
The book of 459 pages was published in two slim volumes. It consists of three parts, with 22 chapters and 2 Appendices:
786:
on earlier conceptions and vitalized by mystic illuminations. Its consequences were developed slowly and in sequence."
356:(1939), they will be pushed to a later date, around 135–140. Couchoud was countered by articles written by the Jesuit
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2223:
2120:
1771:
1709:
1080:
1068:
170:
2017:
1002:
1073:
1889:
28:
1088:
1904:
974:("The Problem of Jesus and the Origins of Christianity"), by Prosper Alfaric, P.L. Couchoud, Albert Bayet, (1932)
968:("Early Christian Writings") by G.A. van den Bergh van Eysinga, Robert Stahl, and P.L. Couchoud (F. Rieder, 1930)
872:
French legend that Couchoud would have "converted" on his deathbed, spread in print by most French publications.
717:
celebration (1927). Their relationship had created the public impression that Loisy was agreeing with Couchoud.
1810:
1283:
1553:
1317:
749:
Couchoud was extremely hurt by Loisy's publication, whom he counted as a friend and ally. He wrote to Loisy:
2142:
2031:
1481:
906:) was presented by Charles Maignial, "Quick remarks on mythicism in the history of religions and of faith."
624:
436:
1468:, a Catholic organization asserting the doctrine of transubstantiation of the eucharist, and promoting the
302:
19:
2137:
1959:
1820:
660:
261:. Which did not prevent him from using some poetic language when discussing Christianity, for instance in
413:
form of Christianity should be the orthodox one, if Paul is defined as the true founder of Christianity.
644:
427:
357:
24:
1469:
2243:
2203:
2198:
2147:
1577:
916:
896:
859:
Jean Guitton (1901–1999) was also a philosophy graduate of the ENS, like Couchoud, and a disciple of
324:
258:
137:
84:
1461:
659:(1933), criticizing the historicity denial of the major advocates of the time: Paul-Louis Couchoud,
58:
in Paris, a physician, a man of letters, and a poet. He became well known as an adapter of Japanese
2099:
2085:
2000:
1805:
1549:
612:
168:. He received the Nobel Prize for literature in 1921, and in 1922 all his books were placed on the
1429:
Letter of P. L. Couchoud to A. Loisy, June 4, 1938, B.N., NAF, 15651, f. 50. In Philippe Niogret,
1014:
440:, III, iii, 3 which mentions of Jesus "He was the Christ") is an interpolation. Everything in the
1964:
1929:
1794:
1447:, (MIT, 2007) Rome, Nov. 28, 1946, p. 297-8, Note: Santayana was probably thinking of Couchoud's
682:
542:
Part 2 THE PROPHETS (A.D. 40–130), 5 chapters - The eruptive and anarchic activity of Christian
406:
238:
1294:"L'énigme de Jésus", In Mercure de France, T. 162, N°593, (March 1, 1923), pp. 377, and 398-399.
185:, Anatole France's friend and "muse", known after her marriage as "Madame Arman de Caillavet".
1954:
1924:
1815:
1237:
664:
449:
431:
385:
Couchoud continued exposing his thesis in a series of lectures to a cultural association, the
297:
250:
213:
201:
182:
178:
594:(August 1923) with his own article, "Jesus in History", which became the basis for his book,
2106:
2092:
2024:
1919:
1856:
1095:
794:
315:
47:
2063:
1944:
1939:
1914:
1909:
1866:
1861:
1841:
668:
557:
549:
Part 3 THE GOSPELS (A.D. 130–150), 10 chapters - Books that "fix and regulate the faith".
514:
310:
246:
124:
Couchoud made later two more trips to Japan and China, from which resulted his collection
42:
989:
985:
619:, he responded to Couchoud's first article (1923), with an article also published in the
1329:
2172:
2167:
2162:
1969:
1033:
La Vérité sur Jésus: Jésus est-il un Personnage Historique ou un Personnage Légendaire?
1013:(Along the Waterways); followed by Haïkaïs: the first French haïku, 1905–1922 (re-ed.,
798:
714:
694:
479:
361:
165:
161:
157:
1254:
La crise de l'origine: la science catholique des Évangiles et l'histoire au xxe siècle
54:– April 8, 1959, in Vienne) was a French philosopher, a graduate from the prestigious
2192:
2152:
1984:
1934:
1894:
1851:
860:
444:
concerning Jesus is derived from Christian sources . Of the three Roman "witnesses" (
220:
189:
72:
1686:
1105:"Jésus, Dieu ou homme?" ("Jesus: God or Man?"), (NRF, No. 312, Sept. 1, 1939, 26 p.)
1043:("Was the Gospel of Mark Written in Latin?" 1926). German trans. Frans-Joris Fabri,
1884:
1879:
1700:
1676:
845:
672:
422:
340:
295:
Couchoud presented his thesis in a first article published in the literary review
1652:
1608:
1599:
2049:
1974:
1846:
1409:
849:
397:(March 1924). In this second book, Couchoud reproduced his two articles of the
2177:
1899:
1747:
1162:
Letter to Alexis Curvers and Marie Delcourt, (May 18, 1955), in Achmy Halley,
744:
522:
402:
106:
1718:
228:
The question of the historicity of Jesus, and the German "Christ myth" thesis
1949:
1648:
1066:("The First Edition of St. Paul"), (1928). German trans. Frans-Joris Fabri,
802:
445:
320:
1660:
The Truth About Jesus: Is Jesus a Historical Figure of a Legendary Figure?
919:
back into the shadows while vigorously spotlighting the Jesus of faith."
853:
616:
209:
51:
200:
In the mid 1900s, Couchoud decided to study medicine. At the same time,
910:
The question of the "historical Jesus" eclipsed by the "Jesus of faith"
806:
543:
453:
410:
1758:
Earl Doherty’s forerunner? Paul-Louis Couchoud and the birth of Christ
1763:
1511:(1985), in Ch. "Le Visiteur du Soir" (The Evening Visitor), p. 23-39.
679:
441:
309:(1923), which carried an introduction by the Scottish anthropologist
102:
98:
982:
The Creation of Christ: An Outline of the Beginnings of Christianity
601:
946:("The Mystery of Jesus") (F. Rieder, 1924). No English translation
882:
389:("Union for Truth") in early 1924. He published a second article, "
651:(1914). He defended the historicity of Jesus in an article in the
156:
In 1907, Couchoud became acquainted with the famous French writer
59:
18:
1432:
La Revue Europe et les romans de l'entre-deux-guerres, 1923-1939
1190:
La revue Europe et les romans de l'entre-deux-guerres: 1923-1939
1046:
Das Markusevangelium Ist in Lateinischer Sprache Verfasst Worden
1767:
952:("Jewish Wisdom: Excerpts from the Wisdom books") (Payot, 1930)
745:
Couchoud's response to Loisy, "The Historicity of Jesus" (1939)
140:
wrote: "I have never met P. L. Couchoud, but one of his books,
1226:, Paris, no 413 (Bibliothèque nationale de France, 1910-1911).
1087:(1930), pp. 139–161. German transl. Frans-Joris Fabri, "
883:
Couchoud's non-historicity thesis abandoned in French academia
208:
Couchoud presented in Paris his doctorate thesis on primitive
980:("God made man"), (Rieder, 1937); transl. Charles B. Bonner,
1072:(2001). English trans. Frans-Joris Fabri and Michael Conley
936:(Mercure de France, 1923); transl. Winifred Stephens Whale,
888:
Predominance of the historicity thesis in French scholarship
555:
Appendix II: The Historicity of Jesus (Response to Loisy in
1705:"The Jesus Puzzle: Pieces in a Puzzle of Christian Origins"
1153:
estate, to the city of Paris for a museum bearing his name.
426:
no documentation of it. Couchoud believes that the entire "
257:, Couchoud became convinced by a German thesis denying the
2071:
The Denial of the Historicity of Jesus in Past and Present
1613:. Vol. 24. Editions Rationalistes. 1972. p. 149.
1604:. Vol. 82. Cercle Ernest-Renan. 1973. pp. 1–15.
1280:
The historical Jesus in the twentieth century, 1900-1950
1164:
Marguerite Yourcenar en poésie: archéologie d'un silence
960:
The Book of Revelation : A Key to Christian Origins
902:
A review of the French ideas about Jesus denial (French
757:
Couchoud responded to Loisy with an article in the same
1343:
Jesus: God, Man Or Myth? An Examination Of The Evidence
777:. A "myth" is a narrative aiming at shaping beliefs. A
381:
Other early Christian documents confirm Paul's doctrine
1134:
Une réponse inédite à Loisy sur l'historicité de Jésus
972:
Le problème de Jésus et les origines du christianisme
737:, "Was Jesus a Historical Person?", then in his book
691:
The Question of Jesus and the Origins of Christianity
615:
University in Paris. Representing a group of liberal
305:", (March 1923), and developed it in his first book,
2130:
2041:
2009:
1993:
1834:
797:(1863–1952) was an agnostic strongly influenced by
582:Léonce de Grandmaison (1868–1927), a priest of the
1320:", In Europe, no 138, (June 15, 1934), p. 268-273.
709:Loisy had remained silent when Couchoud published
456:) Suetonius only mentions a Jewish agitator named
27:of Paul-Louis Couchoud with his wife Anthippe, by
1607:"Jésus et L'affrontement Mythisme-Historicisme".
1375:Harvard Theological Review 19 (1926), p. 115-142.
1136:("Response to Loisy on Jesus Historicity") (1970)
950:La Sagesse Juive: Extraits des livres sapientiaux
834:
700:
83:Couchoud obtained a scholarship from the banker
1627:The Passion of Jesus, Historical Fact or Belief
1126:("The God Jesus: An Essay") (Gallimard, 1951) (
835:Jean Guitton's testimony after Couchoud's death
590:, also answered Couchoud's 1923 article in the
1582:Jesus de Nazareth Vu par les Témoins de sa Vie
1566:Jesus of Nazareth, New Approaches to an Enigma
1539:("The Life of Marthe Robin", 2006) p. 277-282
1359:
1357:
1355:
1353:
1351:
1027:Japanese Impressions, with a note on Confucius
790:George Santayana – Saving the "Idea of Christ"
761:. He attached this response as appendix II to
79:Visit to Japan and interest in Japanese poetry
1779:
1040:L'Evangile de Marc A-t-il Eté Ecrit en Latin?
249:(1858–1932), another graduate of the "ENS".
8:
1242:, H.Dessain & Tolra, Paris, 1960, p. 66.
503:
487:
142:
126:
111:
88:
1175:"Letters A. France/Couchoud", published in
958:(Rieder, 1930); transl. Charles B. Bonner,
828:Probabilities about Jesus in the Real World
773:Couchoud explained his own use of the word
552:Appendix I: The Gospel According to Marcion
177:Couchoud took part in the sessions of the "
1786:
1772:
1764:
1102:, No. 138, June 15, 1934, p. 268-273.
224:home for another session (December 1922).
1682:The Jesus Puzzle. Main Articles: Preamble
1420:(1938) "Other Myths about Religion", p. 5
1029:(transl. Frances Rumsey, John Lane, 1921)
687:The Mythomaniacs of the Rationalist Union
152:Friendship with the writer Anatole France
1414:Alfred Loisy: His Religious Significance
1282:, (Trinity Press Int'l, 1999), p. 302,
1083:" (by P.L. Couchoud & R. Stahl), in
867:Reported deathbed conversion of Couchoud
733:speak out publicly in an article in the
319:(1890), a pioneering study of primitive
237:Couchoud became intrigued by the German
1145:
813:"Your letter, accompanying Robertson's
343:. Everything else is phantasmagoria."
2057:The World's Sixteen Crucified Saviors
1418:Autres Mythes a propos de la Religion
41:
7:
769:"Myth" versus "religious conception"
465:Couchoud and the French rationalists
1657:. Impr.-éditions de "l'Idée libre.
1386:History and Myth about Jesus Christ
1305:Jesus the Nazarene: Myth or History
1007:(Thesis, Alcan, 1902; 2nd ed. 1924)
726:The Birth of the Christian Religion
629:Jesus of Nazareth: Myth or History?
604:Jesus of Nazareth: Myth or History?
331:Jesus, a divine product of his cult
1826:People whose existence is disputed
1524:("Every Day that God Makes", 1995)
1435:, (L'Harmattan, 2004), pp. 156-157
1023:(Calmann-Levy, 1916, 4th ed. 1923)
245:(1909), a history of religions by
14:
2114:The Sacred Mushroom and the Cross
1632:Revue de l'Histoire des Religions
1120:"Hymne à Déméter", transl. (1946)
1115:Spinoza. Pensées et règles de vie
1051:Klaus Schilling's English summary
2214:20th-century French philosophers
1201:Private archives, Maison Blanche
1111:("History of Jesus") (PUF, 1944)
1085:Premiers écrits du Christianisme
1074:The First Edition of the Paulina
1069:Die Erstausgabe der Paulusbriefe
966:Premiers écrits du christianisme
417:No ordinary man becoming deified
233:Encountering the "German thesis"
113:Les Épigrammes lyriques du Japon
2234:École Normale Supérieure alumni
1470:reports of eucharistic miracles
1462:The Servant of God Marthe Robin
1445:The Letters of George Santayana
978:Jésus : Le Dieu fait homme
596:Jesus in history and in mystery
576:Jesus in history and in mystery
291:Introduction by James G. Frazer
1634:, 1962, Vol. 161-162, p. 252-4
1601:Cahiers du Cercle Ernest-Renan
1594:Cahiers du Cercle Ernest Renan
1063:La Première Edition de St Paul
876:conversation on his deathbed.
653:Review of History of Religions
501:The original French title was
273:Editor of reviews on religions
97:), a collection of free-verse
1:
1584:, (1971, transl. 1973), p. 17
1564:Daniel Marguerat & als.,
1482:"The Passion of Marthe Robin"
1466:The Real Presence Association
1416:(1944) p. 69, citing Loisy's
1400:36 (1937-8) p. 380-94; 509-29
722:La Naissance du Christianisme
196:Becoming a doctor in medicine
16:French writer and philosopher
824:Idea of Christ in the Gospel
697:by the Vatican (June 1933).
588:Research in Religion science
2121:Journal of Higher Criticism
1710:Journal of Higher Criticism
1568:(1998) Introduction, p. 13.
655:(1926), then with his book
602:Maurice Goguel's response,
171:Index Librorum Prohibitorum
2260:
2209:Writers from Vienne, Isère
1625:Review of Marc Stéphane's
1598:"Le Mythe et L'histoire".
1596:, #82, Oct. 1973, p. 2-15.
1303:Quoted in Maurice Goguel,
1235:As quoted in Jean Lebrec,
1124:Le Dieu Jésus : essai
852:, and having received the
801:'s evolution, who admired
586:, founder of the magazine
2219:20th-century French poets
1801:
1522:Chaque jour que Dieu fait
739:History and Myth of Jesus
703:History and Myth of Jesus
625:About the Enigma of Jesus
505:Jésus, Le Dieu fait homme
489:Jésus, Le Dieu fait homme
430:" (the famous passage in
372:Second article and book:
119:Lyrical Epigrams of Japan
2229:Greek–French translators
2018:The God Who Wasn't There
1811:Historicity of the Bible
1508:Portrait de Marthe Robin
689:(1933) as a rebuttal to
566:Reception and criticisms
515:John Mackinnon Robertson
380:
282:First article and book:
56:École Normale Supérieure
2143:Joseph Estlin Carpenter
1890:Charles François Dupuis
1734:Jesus: Myth or History?
1256:, (Albin Michel, 2006).
1021:Sages and Poets of Asia
623:(June 1923), entitled "
574:Léonce de Grandmaison,
437:Antiquities of the Jews
313:, the famous author of
219:When the French writer
66:Education in philosophy
1960:William Benjamin Smith
1925:M. M. Mangasarian
1821:Criticism of the Bible
1449:The Creation of Christ
1366:37 (1938-9), p.193-214
1240:, romancier et penseur
984:(2 vol., Watts, 1939)
832:
763:The Creation of Christ
755:
661:William Benjamin Smith
643:The liberal historian
631:(1925, transl. 1926).
530:The Creation of Christ
504:
495:The Creation of Christ
488:
345:
144:Sages et poètes d’Asie
143:
128:Sages et poètes d’Asie
127:
112:
89:
31:
1731:Archibald Robertson,
1267:Jesus Myth or History
1265:Archibald Robertson,
1117:, (J. Haumont, 1944).
815:Jesus-Myth or History
811:
751:
428:Testimonium Flavianum
360:, and the Protestant
358:Léonce de Grandmaison
337:
22:
2158:F. C. Conybeare
2148:Shirley Jackson Case
2032:Zeitgeist: The Movie
1945:J. M. Robertson
1645:Couchoud, Paul-Louis
1318:Le problème de Jésus
1224:L'Asthénie primitive
1141:Notes and references
1096:Le Problème de Jésus
779:religious conception
711:The Mystery of Jesus
685:published his book,
635:Charles Guignebert,
395:The Mystery of Jesus
391:The Mystery of Jesus
387:Union pour la Vérité
374:The Mystery of Jesus
366:Le Mercure de France
325:comparative religion
259:historicity of Jesus
164:in the world-famous
138:Marguerite Yourcenar
134:Japanese Impressions
2173:T. J. Thorburn
2086:The Jesus Mysteries
2001:Mythicist Milwaukee
1872:Paul-Louis Couchoud
1806:Biblical minimalism
1750:Paul-Louis Couchoud
1717:(2), archived from
1550:Deathbed conversion
1536:Vie de Marthe Robin
1056:Jubilé Alfred Loisy
944:Le mystère de Jésus
938:The Enigma of Jesus
307:The Enigma of Jesus
303:The Enigma of Jesus
284:The Enigma of Jesus
263:The Enigma of Jesus
95:Along the waterways
46:; July 6, 1879, in
35:Paul-Louis Couchoud
2239:Christ myth theory
2224:French translators
1965:Thomas L. Thompson
1795:Christ myth theory
1278:Walter P. Weaver,
1210:Jacques Aboucaya,
1188:Philippe Niogret,
645:Charles Guignebert
407:Revelation of John
354:Creation of Christ
239:Christ Myth Theory
136:, 1920). In 1955,
109:in particular) in
32:
2186:
2185:
1955:Gilbert T. Sadler
1816:Textual criticism
1554:Famous Last Words
1533:Bernard Peyrous,
1464:", 1902-1981. In
1109:Histoire de Jésus
1004:Benoit de Spinoza
934:L'énigme de Jésus
826:, in the form of
665:John M. Robertson
649:The Jesus Problem
621:Mercure de France
592:Mercure de France
450:Pliny the Younger
399:Mercure de France
298:Mercure de France
255:Collège de France
251:Jacques Chevalier
214:Antoine Bourdelle
202:Albert Schweitzer
183:Leontine Lippmann
2251:
2107:The Jesus Puzzle
2100:Caesar's Messiah
2093:The Pagan Christ
2078:Did Jesus Exist?
2025:The Pagan Christ
1980:Thomas Whittaker
1975:G. A. Wells
1920:Samuel Lublinski
1857:Thomas L. Brodie
1788:
1781:
1774:
1765:
1728:
1727:
1726:
1696:
1695:
1694:
1685:, archived from
1664:
1663:
1641:
1635:
1621:
1615:
1614:
1605:
1591:
1585:
1575:
1569:
1562:
1556:
1546:
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1512:
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1427:
1421:
1407:
1401:
1395:
1389:
1382:
1376:
1373:
1367:
1361:
1346:
1341:Herbert Cutner,
1339:
1333:
1327:
1321:
1314:
1308:
1301:
1295:
1292:
1286:
1276:
1270:
1269:(1946), p. xiii.
1263:
1257:
1249:
1243:
1233:
1227:
1221:
1215:
1212:Paraz le rebelle
1208:
1202:
1199:
1193:
1186:
1180:
1173:
1167:
1160:
1154:
1150:
917:Jesus of history
795:George Santayana
724:(1933), transl.
667:, Peter Jensen,
584:Society of Jesus
507:
491:
471:Mystery of Jesus
316:The Golden Bough
174:of the Vatican.
146:
130:
115:
92:
45:
40:
2259:
2258:
2254:
2253:
2252:
2250:
2249:
2248:
2189:
2188:
2187:
2182:
2178:H. G. Wood
2126:
2064:The Christ Myth
2037:
2005:
1989:
1940:Robert M. Price
1915:Alvin Boyd Kuhn
1910:Albert Kalthoff
1867:Richard Carrier
1862:Richard Carlile
1842:John M. Allegro
1830:
1797:
1792:
1744:
1724:
1722:
1699:
1692:
1690:
1675:
1672:
1670:Further reading
1667:
1643:
1642:
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1622:
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1610:Raison Présente
1606:
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1424:
1408:
1404:
1398:Hibbert Journal
1396:
1392:
1383:
1379:
1374:
1370:
1364:Hibbert Journal
1362:
1349:
1345:(1950), p. 234.
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1192:(2004), p. 155.
1187:
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1170:
1161:
1157:
1151:
1147:
1143:
1128:excerpts online
1011:Au fil de l'eau
999:
962:, (Watts, 1932)
940:, (Watts, 1924)
930:
925:
912:
890:
885:
869:
837:
792:
771:
759:Hibbert Journal
747:
735:Hibbert Journal
707:
701:Alfred Loisy's
669:Albert Kalthoff
641:
608:
580:
568:
558:Hibbert Journal
499:
467:
419:
383:
378:
350:
333:
311:James G. Frazer
293:
288:
275:
247:Salomon Reinach
235:
230:
198:
181:" organized by
154:
90:Au fil de l'eau
81:
68:
38:
17:
12:
11:
5:
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2255:
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2168:Maurice Goguel
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158:Anatole France
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983:
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918:
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905:
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880:
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866:
864:
862:
861:Henri Bergson
857:
855:
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831:
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766:
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742:
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736:
731:
727:
723:
720:In his book,
718:
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688:
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531:
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285:
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279:
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268:
267:The God Jesus
264:
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244:
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232:
227:
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222:
221:Jules Romains
217:
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57:
53:
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44:
36:
30:
26:
21:
2119:
2112:
2105:
2098:
2091:
2084:
2077:
2069:
2062:
2055:
2048:
2042:Publications
2030:
2023:
2016:
1885:Arthur Drews
1880:Earl Doherty
1871:
1757:
1756:vridar.org,
1749:
1748:vridar.org,
1732:
1723:, retrieved
1719:the original
1714:
1708:
1691:, retrieved
1687:the original
1681:
1659:
1658:
1653:
1644:
1639:
1631:
1626:
1623:Jean Hadot,
1619:
1609:
1600:
1593:
1589:
1581:
1573:
1565:
1560:
1544:
1534:
1529:
1521:
1516:
1506:
1501:
1493:
1488:
1477:
1465:
1456:
1448:
1444:
1440:
1430:
1425:
1417:
1413:
1405:
1397:
1393:
1385:
1380:
1371:
1363:
1342:
1337:
1325:
1312:
1304:
1299:
1290:
1284:Google Books
1279:
1274:
1266:
1261:
1253:
1247:
1236:
1231:
1223:
1219:
1211:
1206:
1197:
1189:
1184:
1177:Le Lys Rouge
1176:
1171:
1163:
1158:
1148:
1133:
1123:
1114:
1108:
1099:
1084:
1067:
1061:
1055:
1044:
1038:
1032:
1026:
1020:
1015:Éric Dussert
1010:
1003:
981:
977:
971:
965:
959:
955:
949:
943:
937:
933:
923:Bibliography
913:
903:
901:
895:
891:
878:
874:
870:
858:
846:Marthe Robin
841:
838:
827:
823:
818:
814:
812:
793:
784:
778:
774:
772:
762:
758:
756:
752:
748:
738:
734:
729:
725:
721:
719:
710:
708:
702:
690:
686:
677:
673:Arthur Drews
656:
652:
648:
642:
636:
628:
620:
609:
603:
595:
591:
587:
583:
581:
575:
569:
556:
534:
529:
527:
519:
511:
502:
500:
494:
486:
476:
470:
468:
457:
435:
423:Ernest Renan
420:
398:
394:
386:
384:
373:
365:
353:
351:
338:
334:
314:
306:
296:
294:
283:
276:
266:
262:
254:
242:
236:
218:
207:
199:
187:
176:
169:
155:
141:
133:
125:
123:
118:
110:
94:
82:
69:
34:
33:
29:Auguste Léon
2244:Haiku poets
2204:1959 deaths
2199:1879 births
2163:Bart Ehrman
2050:Anacalypsis
1847:Bruno Bauer
1630:(1959), in
1332:, p. vii-x.
997:Other works
850:Virgin Mary
683:Joseph Huby
523:apocalypses
493:(1937), or
469:Couchoud's
265:(1924) and
85:Albert Kahn
2193:Categories
1900:Tom Harpur
1835:Proponents
1725:2017-03-24
1693:2017-03-24
1649:Ryner, Han
956:Apocalypse
403:Apocalypse
190:Villa Saïd
107:Yosa Buson
25:Autochrome
2138:Greg Boyd
1950:Acharya S
1679:(1995a),
1578:E. Trocmé
928:Key works
856:in 1930.
803:Lucretius
458:Chrestos.
446:Suetonius
341:spiritual
321:mythology
269:(1951)".
121:, 1906).
1703:(1997),
1651:(1926).
1330:Foreword
1091:" (2007)
1049:(2007);
904:mythisme
854:stigmata
842:mystique
819:positive
617:exegetes
613:Sorbonne
544:prophets
432:Josephus
364:also in
210:asthenia
2131:Critics
2080:(Wells)
1737:(1946)
1076:(2002).
1017:; 2011)
807:Spinoza
730:Memoirs
715:jubilee
454:Tacitus
411:docetic
352:In the
348:Critics
243:Orpheus
99:tercets
39:French:
1496:(1999)
1179:(1968)
1166:(2005)
1100:Europe
990:vol. 2
986:vol. 1
705:(1938)
680:Jesuit
671:, and
639:(1933)
606:(1925)
578:(1924)
497:(1939)
442:Talmud
376:(1924)
286:(1923)
103:Haijin
73:agrégé
48:Vienne
1494:Jésus
695:Index
657:Jesus
637:Jesus
179:Salon
60:haiku
52:Isère
23:1919
1548:See
988:and
805:and
775:myth
678:The
452:and
323:and
1098:",
844:),
528:In
434:'s
301:: "
2195::
1713:,
1707:,
1647:;
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1350:^
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840:(
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
