Rudolf Bultmann Quotes
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Christian life is not realized in developing the personality or in shaping human community and somehow changing the world but in turning away from the world and becoming free of it.
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Myth does not want to be interpreted in cosmological terms but in anthropological terms or, better, in existentialist terms.
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We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament.
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The motive for criticizing myth, that is, its objectifying representations, is present in myth itself, insofar as its real intention to talk about a transcendent power to which both we and the world are subject is hampered and obscured by the objectifying character of its assertions.
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It may be said that myths give to the transcendent reality an immanent, this-worldly objectivity. Myths speak about gods and demons as powers on which man knows himself to be dependent, powers whose favors he needs, powers whose wrath he fears. Myths express the knowledge that man is not master of the world and his life, that the world within which he lives is full of riddles and mysteries and that human life also is full of riddles and mysteries.
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Contemporary Christian proclamation is faced with the question whether, when it demands faith from men and women, it expects them to acknowledge this mythical world picture from the past. If this is impossible, it has to face the question whether the New Testament proclamation has a truth that is independent of the mythical world picture, in which case it would be the task of theology to demythologize the Christian proclamation.
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The mythology of the New Testament, also, is not to be questioned with respect to the content of its objectifying representations but with respect to the understanding of existence that expresses itself in them.
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Man is always on the way.
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It is impossible to repristinate a past world picture by sheer resolve, especially a mythical world picture, now that all of our thinking is irrevocably formed by science. A blind acceptance of New Testament mythology would be simply arbitrariness; to make such acceptance a demand of faith would be to reduce faith to a work.
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There is something precious in our being mysteries to ourselves, in our being unable ever to see through even the person who is closest to our heart and to reckon with him as though he were a logical proposition or a problem in accounting.
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