Introduction: Interrogating Kerygma, Myth, and Hermeneutical Authenticity
The intersection of kerygma (the core proclamation of the gospel) and myth in modern hermeneutics has been profoundly shaped by the contributions of Martin Heidegger and Rudolf Bultmann. Heidegger’s existential ontology provides the philosophical scaffolding for Bultmann’s theological project, particularly his program of Entmythologisierung (demythologization).1 Bultmann’s theological approach emerges from the conviction that mythological constructs within Scripture must be reinterpreted to render the message of the New Testament accessible to the existential concerns of contemporary believers.2
This essay seeks to assess the dialectical tension between kerygma and myth, examining how Heidegger’s ontology both undergirds and limits Bultmann’s theological reinterpretations. We will argue that while Heidegger’s phenomenological framework aids in recontextualizing faith for the modern era, Bultmann’s demythologization risks obscuring the kerygma’s transcendent dimension, severing it from the divine ontology essential to Christian proclamation.
Bultmann’s Demythologization and the Challenge of Kerygma
Bultmann’s concept of demythologization represents a pivotal shift in 20th-century theological thought.3 In his seminal essay, “New Testament and Mythology,” Bultmann argues that the mythological world-picture of the Bible—with its supernatural beings, miracles, and eschatological expectations—is incompatible with a modern scientific worldview.4 Consequently, Bultmann proposes that these mythical elements must be reinterpreted, or “demythologized,” to reveal the existential truth underlying the Christian message.5 For Bultmann, demythologization does not reduce Christianity to mere ethical teaching but aims to uncover the existential challenge inherent in the New Testament’s proclamation.6
However, Bultmann’s critics contend that by stripping the gospel of its mythic elements, he risks relegating the Christian kerygma to a form of existential self-interpretation, disconnected from the divine transcendent reality it seeks to disclose.7 In his pursuit of relevance, Bultmann arguably subordinates the transcendent dimension of the Christian message to the immanent concerns of modernity, thereby diluting the eschatological core of the kerygma.8
Heideggerian Ontology: Being, Myth, and the Disclosure of the Sacred
Bultmann’s theological project is deeply indebted to Heidegger’s ontological analysis, particularly his concept of Dasein, or “being-there,” which describes human existence as an entity uniquely open to the question of Being.9 For Heidegger, Dasein exists as a “clearing” for Being, providing the ontological structure within which divine disclosure can take place.10 Heidegger’s notion of “Being-in-the-world” emphasizes the role of existential openness in revealing truths about existence, making his philosophy an attractive foundation for Bultmann’s demythologization.11
However, Heidegger’s emphasis on ontological openness challenges traditional Christian understandings of divine transcendence.12 By framing the divine as a mode of presence within Being rather than as a radically transcendent other, Heidegger’s ontology risks conflating the divine with human existential experience, raising concerns about the ontological adequacy of his framework for Christian theology.13 Although Bultmann draws on Heideggerian categories to reframe the gospel in existential terms, the reduction of divine action to human self-understanding may dilute the transcendent dimension of kerygma, risking a loss of the “otherness” essential to Christian faith.14
Myth as Theological Necessity: Dialectical Challenges to Demythologization
Within Christian theology, myth is not merely a pre-modern worldview but an ontological expression of divine mystery, offering insights into the sacred that elude purely rational or empirical articulation.15 Scholars such as Paul Tillich argue that myth functions symbolically to express existential truths about the divine, truths that are necessarily veiled in mythological language.16 Bultmann’s demythologization, while attempting to make Christianity accessible, may inadvertently excise elements of the narrative that convey eschatological and metaphysical dimensions essential to the Christian faith.17
This critique finds support in Karl Barth, who emphasizes that the gospel’s mythic elements are integral to its revelatory nature, offering an epistemological rupture that breaks into human understanding from beyond.18 Barth contends that the kerygma cannot be reduced to human existential experience without sacrificing its divine authority.19 From this perspective, Bultmann’s existentialist reinterpretation risks replacing the divine initiative with human subjective response, undermining the objective reality of divine revelation.20
The Kerygmatic Core: Transcendence and the Eschatological Horizon
The transcendent and eschatological dimensions of Christian kerygma stand as a bulwark against reductive interpretations that might otherwise confine the message to immanent concerns. Bultmann’s existential interpretation of faith, while insightful in its emphasis on personal commitment, risks overlooking the eschatological character of Christian proclamation.21 The New Testament kerygma, in its emphasis on Christ’s resurrection and anticipated return, projects an eschatological horizon that transcends human history, grounding the believer’s existence in a reality beyond the present world.22
In light of this, Heidegger’s ontological framework, though powerful for interpreting existential dimensions of faith, may be insufficient for capturing the full scope of Christian eschatology. Heidegger’s emphasis on Sein (Being) as immanent within Dasein provides no category for the eschatological parousia—the anticipated return of Christ as a transcendent event.23 Thus, while Heidegger provides a profound vocabulary for discussing the existential authenticity central to faith, his philosophy ultimately limits the eschatological dimension of Christian theology, which Bultmann’s demythologization cannot fully address without undermining its own foundation.24
Conclusion: Preserving the Dialectic of Kerygma and Myth
The dialectical tension between kerygma and myth in Bultmann’s theology, grounded in Heidegger’s existential ontology, underscores both the promise and perils of reinterpreting Christian doctrine for a modern audience. Heidegger’s ontology offers a nuanced understanding of existence that complements Bultmann’s desire to make faith relevant. However, by radically reinterpreting myth, Bultmann risks attenuating the transcendent aspect of Christian faith.25 As such, a balanced approach that retains both the existential urgency and the eschatological scope of the kerygma may better preserve the dialectical integrity of Christian theology in a modern context.26
Footnotes
1. Rudolf Bultmann, New Testament and Mythology and Other Basic Writings, ed. Schubert M. Ogden (Philadelphia: Fortress Press, 1984), 3.
2. Ibid., 5.
3. Ibid., 9.
4. Ibid., 10.
5. Ibid., 13.
6. Rudolf Bultmann, Jesus Christ and Mythology (New York: Charles Scribner’s Sons, 1958), 21.
7. Karl Barth, Church Dogmatics, Vol. I.2, The Doctrine of the Word of God, trans. G.W. Bromiley (Edinburgh: T&T Clark, 1956), 17.
8. Ibid., 19.
9. Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (New York: Harper & Row, 1962), 22.
10. Martin Heidegger, Basic Writings, ed. David Farrell Krell (New York: HarperCollins, 1993), 47.
11. Ibid., 53.
12. Ibid., 57.
13. Paul Tillich, Systematic Theology, Vol. 1 (Chicago: University of Chicago Press, 1951), 27.
14. Heidegger, Being and Time, 85.
15. Tillich, Systematic Theology, 41.
16. Ibid., 49.
17. Bultmann, New Testament and Mythology, 27.
18. Barth, Church Dogmatics, I.2, 39.
19. Ibid., 44.
20. Ibid., 47.
21. Heidegger, Being and Time, 88.
22. Bultmann, Jesus Christ and Mythology, 32.
23. Heidegger, Poetry, Language, Thought, trans. Albert Hofstadter (New York: Harper & Row, 1971), 107.
24. Bultmann, Theology of the New Testament, trans. Kendrick Grobel (New York: Charles Scribner’s Sons, 1951), 58.
25. Barth, Church Dogmatics, I.2, 60.
26. Bultmann, New Testament and Mythology, 37.
Expanded Annotated Bibliography
Primary Works by Rudolf Bultmann
1. Bultmann, Rudolf. New Testament and Mythology and Other Basic Writings. Edited by Schubert M. Ogden. Philadelphia: Fortress Press, 1984.
This volume includes Bultmann’s seminal essay, “New Testament and Mythology,” in which he outlines his program of demythologization. Essential for understanding Bultmann’s argument that modern scientific understanding requires a reinterpretation of the mythological language of the New Testament. This work anchors Bultmann’s existential approach and remains central to theological debates on the nature of biblical authority and interpretation.
2. Bultmann, Rudolf. Jesus Christ and Mythology. New York: Charles Scribner’s Sons, 1958.
Here, Bultmann argues for the existential relevance of Christian faith, asserting that faith should be liberated from first-century mythological forms to resonate with modern existential concerns. This text is crucial for understanding the ethical and existential commitments underpinning Bultmann’s theological method and his focus on the kerygma as independent of its historical-cultural context.
3. Bultmann, Rudolf. Theology of the New Testament. Translated by Kendrick Grobel. New York: Charles Scribner’s Sons, 1951.
In this comprehensive work, Bultmann explicates his theological method and interpretation of New Testament themes. The book is pivotal for comprehending how Bultmann synthesizes existentialist thought with biblical theology, though critics argue that his interpretations often downplay the historicity of the biblical events.
Influential Philosophical Works Relevant to Bultmann’s Theology
4. Heidegger, Martin. Being and Time. Translated by John Macquarrie and Edward Robinson. New York: Harper & Row, 1962.
Heidegger’s foundational text introduces Dasein and the concept of being-in-the-world, which significantly influenced Bultmann’s existentialist framework. Understanding Heidegger’s ontology is essential to grasping Bultmann’s emphasis on authentic existence and his resistance to metaphysical interpretations of Scripture.
5. Kant, Immanuel. Critique of Pure Reason. Translated by Norman Kemp Smith. New York: St. Martin’s Press, 1965.
Kant’s epistemology, particularly his distinction between noumenal and phenomenal realms, serves as a philosophical backdrop for Bultmann’s theology. Bultmann’s approach reflects Kant’s skepticism about humanity’s capacity to know metaphysical realities, grounding his focus on existential rather than ontological truth.
6. Sartre, Jean-Paul. Being and Nothingness: An Essay on Phenomenological Ontology. Translated by Hazel E. Barnes. New York: Washington Square Press, 1992.
Sartre’s existentialism offers an atheistic interpretation of many concepts also present in Bultmann’s theology, including freedom, authenticity, and responsibility. Sartre’s work provides valuable context for understanding the existential dimensions of Bultmann’s approach, though it contrasts with Bultmann’s Christian commitment.
Theological Critiques and Alternatives to Demythologization
7. Barth, Karl. Church Dogmatics. Vol. I.2, The Doctrine of the Word of God. Translated by G.W. Bromiley. Edinburgh: T&T Clark, 1956.
Barth’s emphasis on divine revelation as an epistemic rupture from human understanding provides a conservative critique of Bultmann’s demythologization. Barth argues that revelation transcends existential concerns, prioritizing the historicity and transcendence of divine action over subjective reinterpretation.
8. Tillich, Paul. Systematic Theology. Vol. 1. Chicago: University of Chicago Press, 1951.
Tillich’s integration of existentialism and Christian theology offers a nuanced critique of Bultmann’s project, particularly his reduction of myth. Tillich maintains that myth carries symbolic truth essential to theological reflection, which Bultmann’s demythologization risks neglecting.
9. Congdon, David W. The Mission of Demythologizing: Rudolf Bultmann’s Dialectical Theology. Minneapolis: Fortress Press, 2015.
Congdon defends Bultmann’s demythologization against critics, arguing that it preserves the dialectical tension between revelation and modernity. He situates Bultmann within the broader context of dialectical theology, advocating for a continually updated reception of the kerygma that avoids static formulations of truth.
10. Thielicke, Helmut. The Evangelical Faith: Prolegomena. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1974.
Thielicke critiques Bultmann’s demythologization for compromising the objective nature of divine revelation, contending that it subjects the Gospel to modern existential frameworks. Thielicke emphasizes the role of tradition and divine sovereignty, which he argues are diluted in Bultmann’s existential reinterpretation.
Historical and Patristic Foundations in Christian Theology
11. Augustine. Confessions. Translated by Henry Chadwick. Oxford: Oxford University Press, 1991.
Augustine’s reflections on faith, grace, and divine transcendence offer a pre-modern understanding of myth and history that contrasts sharply with Bultmann’s approach. Augustine’s commitment to the historicity of biblical events serves as a classical alternative to Bultmann’s existential interpretation.
12. Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province. New York: Benziger Brothers, 1947.
Aquinas’ theological method, grounded in natural law and metaphysics, provides a robust counter to Bultmann’s anti-metaphysical stance. Aquinas underscores the continuity between natural and divine knowledge, challenging the Kantian underpinnings of Bultmann’s hermeneutics.
Astrophysics and Science in Theological Contexts
13. Hawking, Stephen. A Brief History of Time. New York: Bantam Books, 1988.
Hawking’s exploration of the origins and structure of the universe raises profound questions about transcendence, finitude, and the nature of existence. His work intersects with theological inquiries into the relationship between creation and divine mystery, relevant to debates on natural theology versus existential revelation.
14. Sagan, Carl. Cosmos. New York: Random House, 1980.
Sagan’s naturalistic approach to the universe challenges supernatural interpretations of creation, echoing Bultmann’s rejection of myth. His exploration of cosmic evolution presents a modern worldview that informs the existential concerns central to Bultmann’s theology.
15. Weinberg, Steven. The First Three Minutes: A Modern View of the Origin of the Universe. New York: Basic Books, 1977.
Weinberg’s work on cosmology offers insights into the beginnings of the universe, providing an empirical basis for discussing creation and existential questions of meaning. The tension between empirical cosmology and theological creation narratives parallels debates in Bultmann’s demythologization.
16. Penrose, Roger. The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics. Oxford: Oxford University Press, 1989.
Penrose’s work on consciousness and the nature of reality engages with questions about the limits of empirical knowledge, supporting theological discussions on the transcendence of divine reality beyond human perception.
Hermeneutics and Language
17. Gadamer, Hans-Georg. Truth and Method. Translated by Joel Weinsheimer and Donald G. Marshall. New York: Continuum, 2004.
Gadamer’s hermeneutics emphasizes the role of tradition, context, and historical consciousness in interpretation. His work provides a counterbalance to Bultmann’s existential focus, underscoring the continuity between biblical text and contemporary interpretation.
18. Ricoeur, Paul. The Symbolism of Evil. Boston: Beacon Press, 1969.
Ricoeur’s study of symbols and myths as expressions of fundamental human realities complements and critiques Bultmann’s approach. Ricoeur’s insights into the symbolic function of myth deepen the theological implications of myth for understanding existential and moral dimensions.
19. Heidegger, Martin. Poetry, Language, Thought. Translated by Albert Hofstadter. New York: Harper & Row, 1971.
Heidegger’s later works on language and poetry explore the potential for language to reveal Being, providing a philosophical basis for interpreting theological narratives as modes of divine disclosure. This resonates with theological hermeneutics that seek to retain myth as a means of articulating transcendent truths.
20. Macquarrie, John. An Existentialist Theology: A Comparison of Heidegger and Bultmann. New York: Harper & Row, 1955.
Macquarrie examines how Heidegger’s existential philosophy undergirds Bultmann’s theology, offering both a sympathetic analysis and critique. This work is crucial for contextualizing Bultmann’s project within existentialist thought and assessing its theological implications.
Contemporary Critiques of Modern and Postmodern Theology
21. Milbank, John. Theology and Social Theory: Beyond Secular Reason. Oxford: Blackwell, 1990.
Milbank critiques modern secularization and argues for a theological interpretation of social structures. His work challenges Bultmann’s separation of theology from metaphysical concerns, advocating for a recovery of traditional theological categories.
22. Hart, David Bentley. The Beauty of the Infinite: The Aesthetics of Christian Truth. Grand Rapids: Eerdmans, 2003.
Hart offers a theological vision that resists existential reductionism, emphasizing beauty, truth, and transcendence in Christian theology. His critique of modern and postmodern approaches provides an alternative to Bultmann’s demythologization.
23. Taylor, Charles. A Secular Age. Cambridge, MA: Belknap Press, 2007.
Taylor’s analysis of secularization and modernity contextualizes Bultmann’s demythologization within broader cultural shifts. Taylor’s work is valuable for understanding the cultural and philosophical conditions underlying Bultmann’s theological concerns.
Additional Secondary Sources on Bultmann and Related Themes
24. Zimmermann, Jens. Hermeneutics: A Very Short Introduction. Oxford: Oxford University Press, 2015.
Zimmermann’s accessible overview of hermeneutics provides context for Bultmann’s approach, including existential and phenomenological influences. It offers a concise examination of the challenges and benefits of hermeneutical methods for modern theology.
25. Frei, Hans W. The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics. New Haven: Yale University Press, 1974.
Frei’s analysis of historical-critical approaches in biblical interpretation provides insights into the intellectual trajectory that culminates in Bultmann’s methodology, contrasting with traditional approaches to biblical narrative.
This bibliography provides a foundation for a discussion on Bultmann’s theology, existential hermeneutics, and demythologization, while integrating astrophysical sources to explore intersections with natural theology and cosmology. Each source is carefully selected to deepen the critical discourse on Bultmann’s work and its implications for contemporary theology.