Kerygma and Myth by Rudolf Bultmann and Five Critics
Rudolf Bultmann is one of the great scholars in the field of New Testament study. He was born in Germany in 1884, studied at Tubingen, Berlin and Marburg. During the time of the Nazi domination, he took active part in the strong opposition which the churches built up. After World War II he spent much time lecturing in the United States. The critics are Ernst Lohmeyer, Julius Schniewind, Helmut Thielicke, and Austin Farrer. This book, with the exception of the Austin Farrer article, was first published in German by Herbert Reich of Hamburg-Volksdorf, Germany; the English edition, including the Austin Farrer article, was first published in 1953 by S.P.C.K., London, and is here reprinted by arrangement. The English translation has been revised for the Torchbook edition. This material was prepared for Religion Online by Ted and Winnie Brock.
The Mythological Element in the Message of the New Testament and the Problem of its Re-interpretation Part I
Part I: The Task of Demythologizing the New Testament Proclamation
A. The Problem .
1. The Mythical View of the World and the Mythical Event of Redemption
The cosmology of the New Testament is essentially mythical in character. The world is viewed as a three storied structure, with the earth in the center, the heaven above, and the underworld beneath. Heaven is the abode of God and of celestial beings -- the angels. The underworld is hell, the place of torment. Even the earth is more than the scene of natural, everyday events, of the trivial round and common task. It is the scene of the supernatural activity of God and his angels on the one hand, and of Satan and his demons on the other. These supernatural forces intervene in the course of nature and in all that men think and will and do. Miracles are by no means rare. Man is not in control of his own life. Evil spirits may take possession of him. Satan may inspire him with evil thoughts. Alternatively, God may inspire his thought and guide his purposes. He may grant him heavenly visions. He may allow him to hear his word of succor or demand. He may give him the supernatural power of his Spirit. History does not follow a smooth unbroken course; it is set in motion and controlled by these supernatural powers. This æon is held in bondage by Satan, sin, and death (for "powers" is precisely what they are), and hastens towards its end. That end will come very soon, and will take the form of a cosmic catastrophe. It will be inaugurated by the "woes" of the last time. Then the Judge will come from heaven, the dead will rise, the last judgment will take place, and men will enter into eternal salvation or damnation.
This then is the mythical view of the world which the New Testament presupposes when it presents the event of redemption which is the subject of its preaching. It proclaims in the language of mythology that the last time has now come. "In the fullness of time" God sent forth his Son, a pre-existent divine Being, who appears on earth as a man. (1 Gal. 4:4; Phil. 2:6ff.; 2 Cor. 8:9; John 1:14, etc.) He dies the death of a sinner (2 Cor. 5:21; Rom. 8:3.) on the cross and makes atonement for the sins of men. (3 Rom. 3:23-26; 4:25; 8:3; 2 Cor. 5:14, 19; John 1:29; 1 John 2:2, etc.) His resurrection marks the beginning of the cosmic catastrophe. Death, the consequence of Adam’s sin, is abolished, (I Cor. 15:21f; Rom. 5:12ff.) and the demonic forces are deprived of their power. (I Cor. 2:6; Col. 2:15; Rev. 12:7ff., etc.) The risen Christ is exalted to the right hand of God in heaven (Acts 1:6f.; 2:33; Rom. 8:34, etc.) and made "Lord" and "King". (Phil. 2:9-11; I Cor. 15:25.) He will come again on the clouds of heaven to complete the work of redemption, and the resurrection and judgment of men will follow. (I Cor. 15:23f, 50ff, etc.) Sin, suffering and death will then be finally abolished. (Rev. 21:4, etc.) All this is to happen very soon; indeed, St. Paul thinks that he himself will live to see it.(I Thess. 4:15ff.; I Cor. 15:5lf.; cf. Mark 9:1.)
All who belong to Christ’s Church and are joined to the Lord by Baptism and the Eucharist are certain of resurrection to salvation, (Rom. 5:12ff.; I Cor. 15:21ff., 44b, ff.) unless they forfeit it by unworthy behavior. Christian believers already enjoy the first installment of salvation, for the Spirit (Rom. 8:23, II Cor. 1:22; 5:5.) is at work within them, bearing witness to their adoption as sons of God, (Rom. 8:15; Gal. 4:6.) and guaranteeing their final resurrection. (Rom. 8:11.).
2. The Mythological View of the World Obsolete
All this is the language of mythology, and the origin of the various themes can be easily traced in the contemporary mythology of Jewish Apocalyptic and in the redemption myths of Gnosticism. To this extent the kerygma is incredible to modern man, for he is convinced that the mythical view of the world is obsolete. We are therefore bound to ask whether, when we preach the Gospel today, we expect our converts to accept not only the Gospel message, but also the mythical view of the world in which it is set. If not, does the New Testament embody a truth which is quite independent of its mythical setting? If it does, theology must undertake the task of stripping the Kerygma from its mythical framework, of "demythologizing" it.
Can Christian preaching expect modern man to accept the mythical view of the world as true? To do so would be both senseless and impossible. It would be senseless, because there is nothing specifically Christian in the mythical view of the world as such. It is simply the cosmology of a pre-scientific age. Again, it would be impossible, because no man can adopt a view of the world by his own volition -- it is already determined for him by his place in history. Of course such a view is not absolutely unalterable, and the individual may even contribute to its change. But he can do so only when he is faced by a new set of facts so compelling as to make his previous view of the world untenable. He has then no alternative but to modify his view of the world or produce a new one. The discoveries of Copernicus and the atomic theory are instances of this, and so was romanticism, with its discovery that the human subject is richer and more complex than enlightenment or idealism had allowed, and nationalism, with its new realization of the importance of history and the tradition of peoples.
It may equally well happen that truths which a shallow enlightenment had failed to perceive are later rediscovered in ancient myths. Theologians are perfectly justified in asking whether this is not exactly what has happened with the New Testament. At the same time it is impossible to revive an obsolete view of the world by a mere fiat, and certainly not a mythical view. For all our thinking today is shaped irrevocably by modern science. A blind acceptance of the New Testament mythology would be arbitrary, and to press for its acceptance as an article of faith would be to reduce faith to works. Wilhelm Herrmann pointed this out, and one would have thought that his demonstration was conclusive. It would involve a sacrifice of the intellect which could have only one result-a curious form of schizophrenia and insincerity. It would mean accepting a view of the world in our faith and religion which we should deny in our everyday life. Modern thought as we have inherited it brings with it criticism of the New Testament view of the world.
Man’s knowledge and mastery of the world have advanced to such an extent through science and technology that it is no longer possible for anyone seriously to hold the New Testament view of the world-in fact, there is no one who does. What meaning, for instance, can we attach to such phrases in the creed as "descended into hell" or "ascended into heaven"? We no longer believe in the three-storied universe which the creeds take for granted. The only honest way of reciting the creeds is to strip the mythological framework from the truth they enshrine-that is, assuming that they contain any truth at all, which is just the question that theology has to ask. No one who is old enough to think for himself supposes that God lives in a local heaven. There is no longer any heaven in the traditional sense of the word. The same applies to hell in the sense of a mythical underworld beneath our feet. And if this is so, the story of Christ’s descent into hell and of his Ascension into heaven is done with. We can no longer look for the return of the Son of Man on the clouds of heaven or hope that the faithful will meet him in the air (I Thess. 4:15ff.).
Now that the forces and the laws of nature have been discovered, we can no longer believe in spirits, whether good or evil. We know that the stars are physical bodies whose motions are controlled by the laws of the universe, and not demonic beings which enslave mankind to their service. Any influence they may have over human life must be explicable in terms of the ordinary laws of nature; it cannot in any way be attributed to their malevolence. Sickness and the cure of disease are likewise attributable to natural causation; they are not the result of demonic activity or of evil spells. (It may of course be argued that there are people alive to-day whose confidence in the traditional scientific view of the world has been shaken, and others who are primitive enough to qualify for an age of mythical thought. And there are also many varieties of superstition. But when belief in spirits and miracles has degenerated into superstition, it has become something entirely different from what it was when it was genuine faith. The various impressions and speculations which influence credulous people here and there are of little importance, nor does it matter to what extent cheap slogans have spread an atmosphere inimical to science. What matters is the world view which men imbibe from their environment, and it is science which determines that view of the world through the school, the press, the wireless, the cinema, and all the other fruits of technical progress.) The miracles of the New Testament have ceased to be miraculous, and to defend their historicity by recourse to nervous disorders or hypnotic effects only serves to underline the fact. And if we are still left with certain physiological and psychological phenomena which we can only assign to mysterious and enigmatic causes, we are still assigning them to causes, and thus far are trying to make them scientifically intelligible. Even occultism pretends to be a science.
It is impossible to use electric light and the wireless and to avail ourselves of modern medical and surgical discoveries, and at the same time to believe in the New Testament world of spirits and miracles.
( Cp. the observations of Paul Schütz on the decay of mythical religion in the East through the introduction of modern hygiene and medicine.) We may think we can manage it in our own lives, but to expect others to do so is to make the Christian faith unintelligible and unacceptable to the modern world.
The mythical eschatology is untenable for the simple reason that the parousia of Christ never took place as the New Testament expected. History did not come to an end, and, as every schoolboy knows, it will continue to run its course. Even if we believe that the world as we know it will come to an end in time, we expect the end to take the form of a natural catastrophe, not of a mythical event such as the New Testament expects. And if we explain the parousia in terms of modern scientific theory, we are applying criticism to the New Testament, albeit unconsciously.
But natural science is not the only challenge which the mythology of the New Testament has to face. There is the still more serious challenge presented by modern man’s understanding of himself.
Modern man is confronted by a curious dilemma. He may regard himself as pure nature, or as pure spirit. In the latter case he distinguishes the essential part of his being from nature. In either case, however, man is essentially a unity. He bears the sole responsibility for his own feeling, thinking, and willing.(Cp. Gerhardt Kruger, Einsicht und Leidenschaft, Das Wesen des platonischen Denkens, Frankfort, 1939, p. 11f.) He is not, as the New Testament regards him, the victim, of a strange dichotomy which exposes him to the interference of powers outside himself. If his exterior behavior and his interior condition are in perfect harmony, it is something he has achieved himself, and if other people think their interior unity is torn asunder by demonic or divine interference, he calls it schizophrenia.
Although biology and psychology recognize that man is a highly dependent being, that does not mean that he has been handed over to powers outside of and distinct from himself. This dependence is inseparable from human nature, and he needs only to understand it in order to recover his self-mastery and organize his life on a rational basis. If he regards himself as spirit, he knows that he is permanently conditioned by the physical, bodily part of his being, but he distinguishes his true self from it, and knows that he is independent and responsible for his mastery over nature.
In either case he finds what the New Testament has to say about the "Spirit" and the sacraments utterly strange and incomprehensible. Biological man cannot see how a supernatural entity like the spirit can penetrate within the close texture of his natural powers and set to work within him. Nor can the idealist understand how a spirit working like a natural power can touch and influence his mind and spirit. Conscious as he is of his own moral responsibility, he cannot conceive how baptism in water can convey a mysterious something which is henceforth the agent of all his decisions and actions. He cannot see how physical food can convey spiritual strength, and how the unworthy receiving of the Eucharist can result in physical sickness and death (I Cor. 11:30). The only possible explanation is that it is due to suggestion. He cannot understand how anyone can be baptized for the dead (I Cor. 15: 29).
We need not examine in detail the various forms of modern Weltanschauung, whether idealist or naturalist. For the only criticism of the New Testament which is theologically relevant is that which arises necessarily out of the situation of modern man. The biological Weltanschauung does not, for instance, arise necessarily out of the contemporary situation. We are still free to adopt it or not as we choose. The only relevant question for the theologian is the basic assumption on which the adoption of a biological as of every other Weltanschauung rests, and that assumption is the view of the world which has been molded by modern science and the modern conception of human nature as a self-subsistent unity immune from the interference of supernatural powers.
Again, the biblical doctrine that death is the punishment of sin is equally abhorrent to naturalism and idealism, since they both regard death as a simple and necessary process of nature. To the naturalist death is no problem at all, and to the idealist it is a problem for that very reason, for so far from arising out of man’s essential spiritual being it actually destroys it. The idealist is faced with a paradox. On the one hand man is a spiritual being, and therefore essentially different from plants and animals, and on the other hand he is the prisoner of nature, whose birth, life, and death are just the same as those of the animals. Death may present him with a problem, but he cannot see how it can be a punishment for sin. Human beings are subject to death even before they have committed any sin. And to attribute human mortality to the fall of Adam is sheer nonsense, for guilt implies personal responsibility, and the idea of original sin as an inherited infection is sub-ethical, irrational, and absurd.
The same objections apply to the doctrine of the atonement. How can the guilt of one man be expiated by the death of another who is sinless -- if indeed one may speak of a sinless man at all? What primitive notions of guilt and righteousness does this imply? And what primitive idea of God? The rationale of sacrifice in general may of course throw some light on the theory of the atonement, but even so, what a primitive mythology it is, that a divine Being should become incarnate, and atone for the sins of men through his own blood! Or again, one might adopt an analogy from the law courts, and explain the death of Christ as a transaction between God and man through which God’s claims on man were satisfied. But that would make sin a juridical matter; it would be no more than an external transgression of a commandment, and it would make nonsense of all our ethical standards. Moreover, if the Christ who died such a death was the preexistent Son of God, what could death mean for him? Obviously very little, if he knew that he would rise again in three days!
The resurrection of Jesus is just as difficult for modern man, if it means an event whereby a living supernatural power is released which can henceforth be appropriated through the sacraments. To the biologist such language is meaningless, for he does not regard death as a problem at all. The idealist would not object to the idea of a life immune from death, but he could not believe that such a life is made available by the resuscitation of a dead person. If that is the way God makes life available for man, his action is inextricably involved in a nature miracle. Such a notion he finds incomprehensible, for he can see God at work only in the reality of his personal life and in his transformation. But, quite apart from the incredibility of such a miracle, he cannot see how an event like this could be the act of God, or how it could affect his own life.
Gnostic influence suggests that this Christ, who died and rose again, was not a mere human being but a God-man. His death and resurrection were not isolated facts which concerned him alone, but a cosmic event in which we are all involved.(1 Rom. 5: 12ff.; 1 Cor. 15: 21ff., 44b) It is only with effort that modern man can think himself back into such an intellectual atmosphere, and even then he could never accept it himself, because it regards man’s essential being as nature and redemption as a process of nature. And as for the pre-existence of Christ, with its corollary of man’s translation into a celestial realm of light, and the clothing of the human personality in heavenly robes and a spiritual body -- all this is not only irrational but utterly meaningless. Why should salvation take this particular form? Why should this be the fulfillment of human life and the realization of man’s true being?
B. The Task before Us
1. Not Selection or Subtraction
Does this drastic criticism of the New Testament mythology mean the complete elimination of the kerygma?
Whatever else may be true, we cannot save the kerygma by selecting some of its features and subtracting others, and thus reduce the amount of mythology in it. For instance, it is impossible to dismiss St. Paul’s teaching about the unworthy reception of Holy Communion or about baptism for the dead, and yet cling to the belief that physical eating and drinking can have a spiritual effect. If we accept one idea, we must accept everything which the New Testament has to say about Baptism and Holy Communion, and it is just this one idea which we cannot accept.
It may of course be argued that some features of the New Testament mythology are given greater prominence than others: not all of them appear with the same regularity in the various books. There is for example only one occurrence of the legends of the Virgin birth and the Ascension; St. Paul and St. John appear to be totally unaware of them. But, even if we take them to be later accretions, it does not affect the mythical character of the event of redemption as a whole. And if we once start subtracting from the kerygma, where are we to draw the line? The mythical view of the world must be accepted or rejected in its entirety.
At this point absolute clarity and ruthless honesty are essential both for the academic theologian and for the parish priest. It is a duty they owe to themselves, to the Church they serve, and to those whom they seek to win for the Church. They must make it quite clear what their hearers are expected to accept and what they are not. At all costs the preacher must not leave his people in the dark about what he secretly eliminates, nor must he be in the dark about it himself. In Karl Barth’s book The Resurrection of the Dead the cosmic eschatology in the sense of "chronologically final history" is eliminated in favor of what he intends to be a non-mythological "ultimate history". He is able to delude himself into thinking that this is exegesis of St. Paul and of the New Testament generally only because he gets rid of everything mythological in I Corinthians by subjecting it to an interpretation which does violence to its meaning. But that is an impossible procedure.
If the truth of the New Testament proclamation is to be preserved, the only way is to demythologize it. But our motive in so doing must not be to make the New Testament relevant to the modern world at all costs. The question is simply whether the New Testament message consists exclusively of mythology, or whether it actually demands the elimination of myth if it is to be understood as it is meant to be. This question is forced upon us from two sides. First there is the nature of myth in general, and then there is the New Testament itself.
2. The Nature of Myth
The real purpose of myth is not to present an objective picture of the world as it is, but to express man’s understanding of himself in the world in which he lives. Myth should be interpreted not cosmologically, but anthropologically, or better still, existentially.(Cp. Gerhardt Krüger, Einsicht und Leidenschaft, esp. p. 17f., 56f.) Myth speaks of the power or the powers which man supposes he experiences as the ground and limit of his world and of his own activity and suffering. He describes these powers in terms derived from the visible world, with its tangible objects and forces, and from human life, with its feelings, motives, and potentialities. He may, for instance, explain the origin of the world by speaking of a world egg or a world tree. Similarly he may account for the present state and order of the world by speaking of a primeval war between the gods. He speaks of the other world in terms of this world, and of the gods in terms derived from human life. (Myth is here used in the sense popularized by the ‘History of Religions’ school. Mythology is the use of imagery to express the other worldly in terms of this world and the divine in terms of human life, the other side in terms of this side. For instance, divine transcendence is expressed as spatial distance. It is a mode of expression which makes it easy to understand the cultus as an action in which material means are used to convey immaterial power. Myth is not used in that modern sense, according to which it is practically equivalent to ideology.)
Myth is an expression of man’s conviction that the origin and purpose of the world in which he lives are to be sought not within it but beyond it -- that is, beyond the realm of known and tangible reality-and that this realm is perpetually dominated and menaced by those mysterious powers which are its source and limit. Myth is also an expression of man’s awareness that he is not lord of his own being. It expresses his sense of dependence not only within the visible world, but more especially on those forces which hold sway beyond the confines of the known. Finally, myth expresses man’s belief that in this state of dependence he can be delivered from the forces within the visible world.
Thus myth contains. elements which demand its own criticism -namely, its imagery with its apparent claim to objective validity. The real purpose of myth is to speak of a transcendent power which controls the world and man, but that purpose is impeded and obscured by the terms in which it is expressed.
Hence the importance of the New Testament mythology lies not in its imagery but in the understanding of existence which it enshrines. The real question is whether this understanding of existence is true. Faith claims that it is, and faith ought not to be tied down to the imagery of New Testament mythology.
3. The New Testament Itself
The New Testament itself invites this kind of criticism. Not only are there rough edges in its mythology, but some of its features are actually contradictory. For example, the death of Christ is sometimes a sacrifice and sometimes a cosmic event. Sometimes his person is interpreted as the-Messiah and sometimes as the Second Adam. The kenosis of the pre-existent Son (Phil. 2: 6ff.) is incompatible with the miracle narratives as proofs of his messianic claims. The Virgin birth is inconsistent with the assertion of his pre-existence. The doctrine of the Creation is incompatible with the conception of the "rulers of this world" (r Cor. 2: 6ff.), the "god of this world" (2 Cor. 4:4) and the "elements of this world", Gal. 4: 3). It is impossible to square the belief that the law was given by God with the theory that it comes from the angels (Gal. 3: 19f.).
But the principal demand for the criticism of mythology comes from a curious contradiction which runs right through the New Testament. Sometimes we are told that human life is determined by cosmic forces, at others we are challenged to a decision. Side by side with the Pauline indicative stands the Pauline imperative. In short, man is sometimes regarded as a cosmic being, sometimes as an independent "I" for whom decision is a matter of life or death. Incidentally, this explains why so many sayings in the New Testament speak directly to modern man’s condition while others remain enigmatic and obscure. Finally, attempts at demythologization are sometimes made even within the New Testament itself. But more will be said on this point later.
4. Previous Attempts at Demythologizing
How then is the mythology of the New Testament to be reinterpreted? This is not the first time that theologians have approached this task. Indeed, all we have said so far might have been said in much the same way thirty or forty years ago, and it is a sign of the bankruptcy of contemporary theology that it has been necessary to go all over the same ground again. The reason for this is not far to seek. The liberal theologians of the last century were working on the wrong lines. They threw away not only the mythology but also the kerygma itself. Were they right? Is that the treatment the New Testament itself required? That is the question we must face today. The last twenty years have witnessed a movement away from criticism and a return to a naïve acceptance of the kerygma. The danger both for theological scholarship and for the Church is that this uncritical resuscitation of the New Testament mythology may make the Gospel message unintelligible to the modern world. We cannot dismiss the critical labors of earlier generations without further ado. We must take them up and put them to constructive use. Failure to do so will mean that the old battles between orthodoxy and liberalism will have to be fought out all over again, that is assuming that there will be any Church or any theologians to fight them at al! Perhaps we may put it schematically like this: whereas the older liberals used criticism to eliminate the mythology of the New Testament, our task to-day is to use criticism to interpret it. Of course it may still be necessary to eliminate mythology here and there. But the criterion adopted must be taken not from modern thought, but from the understanding of human existence which the New Testament itself enshrines. (As an illustration of this critical re-interpretation of myth cf. Hans Jonas, Augustine und das paulinische Freiheitsproblem, 1930 , pp. 66-76.)
To begin with, let us review some of these earlier attempts at demythologizing. We need only mention briefly the allegorical interpretation of the New Testament which has dogged the Church throughout its history. This method spiritualizes the mythical events so that they become symbols of processes going on in the soul. This is certainly the most comfortable way of avoiding the critical question. The literal meaning is allowed to stand and is dispensed with only for the individual believer, who can escape into the realm of the soul.
It was characteristic of the older liberal theologians that they regarded mythology as relative and temporary. Hence they thought they could safely eliminate it altogether, and retain only the broad, basic principles of religion and ethics. They distinguished between what they took to be the essence of religion and the temporary garb which it assumed. Listen to what Harnack has to say about the essence of Jesus’ preaching of the Kingdom of God and its coming: "The kingdom has a triple meaning. Firstly, it is something supernatural, a gift from above, not a product of ordinary life. Secondly, it is a purely religious blessing, the inner link with the living God; thirdly, it is the most important experience that a man can have, that on which everything else depends; it permeates and dominates his whole existence, because sin is forgiven and misery banished." Note how completely the mythology is eliminated: "The kingdom of God comes by coming to the individual, by entering into his soul and laying hold of it.’’(What is Christianity? Williams and Norgate, 1904, pp. 63-4 and 57.
It will be noticed how Harnack reduces the kerygma to a few basic principles of religion and ethics. Unfortunately this means that the kerygma has ceased to be kerygma: it is no longer the proclamation of the decisive act of God in Christ. For the liberals the great truths of religion and ethics are timeless and eternal, though it is only within human history that they are realized, and only in concrete historical processes that they are given clear expression. But the apprehension and acceptance of these principles does not depend on the knowledge and acceptance of the age in which they first took shape, or of the historical persons who first discovered them. We are all capable of verifying them in our own experience at whatever period we happen to live. History may be of academic interest, but never of paramount importance for religion.
But the New Testament speaks of an event through which God has wrought man’s redemption. For it, Jesus is not primarily the teacher, who certainly had extremely important things to say and will always be honored for saying them, but whose person in the last analysis is immaterial for those who have assimilated his teaching. On the contrary, his person is just what the New Testament proclaims as the decisive event of redemption. It speaks of this person in mythological terms, but does this mean that we can reject the kerygma altogether on the ground that it is nothing more than mythology? That is the question.
Next came the History of Religions school. Its representatives were the first to discover the extent to which the New Testament is permeated by mythology. The importance of the New Testament, they saw, lay not in its teaching about religion and ethics but in its actual religion and piety; in comparison with that all the dogma it contains, and therefore all the mythological imagery with its apparent objectivity, was of secondary importance or completely negligible. The essence of the New Testament lay in the religious life it portrayed; its high-watermark was the experience of mystical union with Christ, in whom God took symbolic form.
These critics grasped one important truth. Christian faith is not the same as religious idealism; the Christian life does not consist in developing the individual personality, in the improvement of society, or in making the world a better place. The Christian life means a turning away from the world, a detachment from it. But the critics of the History of Religions school failed to see that in the New Testament this detachment is essentially eschatological and not mystical. Religion for them was an expression of the human yearning to rise above the world and transcend it: it was the discovery of a supramundane sphere where the soul could detach itself from all earthly care and find its rest. Hence the supreme manifestation of religion was to be found not in personal ethics or in social idealism but in the cultus regarded as an end in itself. This was just the kind of religious life portrayed in the New Testament, not only as a model and pattern, but as a challenge and inspiration The New Testament was thus the abiding source of power which enabled man to realize the true life of religion, and Christ was the eternal symbol for the cultus of the Christian Church.(Cp. e.g. Troeltsch, Die Bedeutung der Geschichtlichkeit Jesu für den Glayben, Tübingen, 1911.) It will be noticed how the Church is here defined exclusively as a worshipping community, and this represents a great advance on the older liberalism. This school rediscovered the Church as a religious institution. For the idealist there was really no place for the Church at all. But did they succeed in recovering the meaning of the Ecclesia in the full, New Testament sense of the word? For in the New Testament the Ecclesia is invariably a phenomenon of salvation history and eschatology.
Moreover, if the History of Religions school is right, the kerygma has once more ceased to be kerygma. Like the liberals, they are silent about a decisive act of God in Christ proclaimed as the event of redemption. So we are still left with the question whether this event and the person of Jesus, both of which are described in the New Testament in mythological terms, are nothing more than mythology. Can the kerygma be interpreted apart from mythology? Can we recover the truth of the kerygma for men who do not think in mythological terms without forfeiting its character as kerygma?
5. An Existentialist Interpretation the Only Solution
The theological work which such an interpretation involves can be sketched only in the broadest outline and with only a few examples. We must avoid the impression that this is a light and easy task, as if all we have to do is to discover the right formula and finish the job on the spot. It is much more formidable than that. It cannot be done single-handed. It will tax the time and strength of a whole theological generation.
The mythology of the New Testament is in essence that of Jewish apocalyptic and the Gnostic redemption myths. A common feature of them both is their basic dualism, according to which the present world and its human inhabitants are under the control of demonic, satanic powers, and stand in need of redemption. Man cannot achieve this redemption by his own efforts; it must come as a gift through a divine intervention. Both types of mythology speak of such an intervention: Jewish apocalyptic of an imminent world crisis in which this present aeon will be brought to an end and the new aeon ushered in by the coming of the Messiah, and Gnosticism of a Son of God sent down from the realm of light, entering into this world in the guise of a man, and by his fate and teaching delivering the elect and opening up the way for their return to their heavenly home.
The meaning of these two types of mythology lies once more not in their imagery with its apparent objectivity but in the understanding of human existence which both are trying to express. In other words, they need to be interpreted existentially. A good example of such treatment is to be found in Hans Jonas’s book on Gnosticism. (Gnosis und spätantiker Geist. 1. Die mythologaische Gnosis, 1934.)
Our task is to produce an existentialist interpretation of the dualistic mythology of the New Testament along similar lines. When, for instance, we read of demonic powers ruling the world and holding mankind in bondage, does the understanding of human existence which underlies such language offer a solution to the riddle of human life which will be acceptable even to the non-mythological mind of today? Of course we must not take this to imply that the New Testament presents us with an anthropology like that which modern science can give us. It cannot be proved by logic or demonstrated by an appeal to factual evidence. Scientific anthropology’s always take for granted a definite understanding of existence, which is invariably the consequence of a deliberate decision of the scientist, whether he makes it consciously or not. And that is why we have to discover whether the New Testament offers man an understanding of himself which will challenge him to a genuine existential decision.
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