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Philochristus by Edwin A. Abbott is a fictional memoir of the life of Jesus Christ and a heavily researched essay on the works of historians, Jewish writings, and Scripture. Excerpt: "Forasmuch as almost all those disciples who with me saw the Lord Jesus in the flesh, are now fallen asleep, and I am well stricken in years and daily expect the summons of the Lord; it hath therefore seemed good to me to bequeath unto you some memorial of Christ in writing; which, instead of my voice, shall testify to you of him forever. All the more need seemeth thereof because the Lord delayeth his coming."
"Philochristus " by Edwin Abbott Abbott is a memoir of one of the many followers of Jesus Christ, but it is the subject of ongoing research into Christ's time, including works by historians, and Jewish writings (for example the Talmud), and the holy books. Excerpt: " My former name was Joseph the son of Simeon, and I was born in Sepphoris, the metropolis of Galilee, in the twentieth year of the reign of the Emperor Augustus, about four years before the death of King Herod. In those days Israel was grievously afflicted, and tribulation befell the righteous. Satan put it into the heart of the rulers of the land to move the people to the worship of false gods, and the Lord God had not yet raised up a Redeemer for Israel."
The figure of Jesus appears as a character in dozens of nineteenth-century novels, including works by Balzac, Flaubert, Dickens, Dostoevsky, and others. The Real and the Sacred focuses in particular on two fiction genres: the Jesus redivivus tale and the Jesus novel. In the former, Christ makes surprise visits to earth, from rural Flanders (Balzac) and Muscovy (Turgenev) to the bustling streets of Paris (Flaubert), Seville (Dostoevsky), Berlin, and Boston. In the latter, the historical Jesus wanders through the picturesque towns and plains of first-century Galilee and Judea, attracting followers and enemies. In short, authors subjected Christ, the second person of the Christian trinity, to the realist norms of secular fiction. Thus the Jesus of nineteenth-century fiction was both situated within a specific time and place, whether ancient or modern, and positioned before the gaze of increasingly daring literary portraitists. The highest artistic challenge for authors was to paint, using mere words, a faithful picture of Jesus in all his humanity. The incongruity of a sacred figure inhabiting secular literary forms nevertheless tested the limits of modern realist style no less than the doctrine of Christ’s divinity. The international “quest of the historical Jesus” has been amply documented within the context of nineteenth-century biblical scholarship. Yet there has been no broad-based comparative study devoted to the depiction of Jesus in prose fiction over the same time period. The Real and the Sacred offers a comprehensive survey of this body of fiction, examining both the range of its Christ types and the varying formal means through which these types were represented. The nineteenth century—despite forecasts of God's death at the time—not only revived older Christ types but also witnessed the rise of new ones, including le Christ proletaire, the Mormon Christ, the Buddhist Christ, and the Tolstoyan Christ. Novelists played a crucial role in the invention and popularization of the historical Jesus in particular, one of modernity's major figures. These pioneering works of fiction, written by authors of diverse religious and national backgrounds, laid the formal groundwork for an enduring fascination with the historical Jesus in later fiction and film, from Mikhail Bulgakov's Master and Margarita to Mel Gibson's The Passion of the Christ. The book is enhanced by a gallery of illustrations of the historical Jesus as depicted by nineteenth-century artists.