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What is most remarkable about this book is that Bruno Bauer goes down to text-by-text comparisons of the New Testament and the Epistles of the great Stoic writer, Lucius Seneca (tutor to Nero Caesar), in order to research keywords and key phrases common to both.
Actually, this had been done many centuries ago to some degree, but with a different twist. The Early Fathers of the Christian Church had presumed that Seneca's writings resembled New Testament writings so much because Seneca 'must have been' a secret Christian. There is even an ancient forgery that claims to be a cordial, personal correspondence between Seneca and St. Paul.
However, Bruno Bauer cited the latest 19th century scholarship to show that if there were identical words and phrases between the writings of Seneca and the writings of the New Testament, the copying was all on the New Testament side, because Seneca wrote his Epistles a full generation before St. Paul wrote his.
That only gets us to chapter two.
Another remarkable fact about this book (a fact that I recently brought to the attention of Elaine Pagels) is that Bruno Bauer demonstrates that St. Paul's texts were clearly Gnostic in many essentials. Now, Elaine Pagels says she did not read Bruno Bauer, and I believe her, but every single citation made by Bauer about St. Paul's alleged Gnosticism is included in Ms. Pagels work on St. Paul (although Ms. Pagels goes on to give three times more examples than Bruno Bauer did in 1877). To me, this says a great deal about Bauer's insight so long ago.
This writing by Bruno Bauer has a key theme - that the writers of the New Testament were influenced to a significant degree by the existing Roman philosophers of the day, including Seneca, Philo, Josephus and others. Bauer does not just state this or give a few examples, but he provides a rigorous textual analysis and a penetrating historical analysis to make his points.
This book, like most books by Bruno Bauer, was not translated into English until a century after his death. This was unfair because he was so influential in his own day, but it is understandable when we recognize that Bauer was attacked by both the left wing as well as the right wing. Bauer's anti-communist stance earned him the total rejection of Marx and the Marxists, while Bauer's demand that we take a scientific approach to the Bible earned him the total rejection of fundamentalists and the right-wing regime of Prussia in 1841.
Although this translation has many typographical errors and the wit, wisdom and genius of Bauer's prose does not shine through this translation, the fact is that this is the first edition of the first time that CHRIST AND THE CAESARS has been translated into English, and if a second edition will ever come, this first edition must be successful. That is why I give it the highest rating. I believe in Bauer, and I want him to have more attention.
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The book also includes Agosin's fascinating introductory essay, "Anne Frank or the Landscape Uprooted" (both in Spanish and in English translation). In this essay Agosin draws connections between the Nazi Holocaust and the atrocities committed under certain Latin American dictatorships.
Agosin's poems are somber and lean. Her voice is at times angry, at times compassionate, at times even a little wistful. She explores Anne Frank's role as young woman, as martyr, as writer, and as iconic figure. This is an important volume for those interested in Latin American literature, Holocaust studies, 20th century poetry, or Jewish studies.
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