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Theology of the New Testament

by Rudolf Bultmann

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It is difficult to overestimate the singularity of Rudolf Bultmann. Bultmann's Theology of the New Testament changed the course of New Testament interpretation and has continued to influence the field until today. As ambitious in scope as it is consistent in method, Bultmann's volume asks and provides answers to the big questions. Bultmann also found a way to wed a sober-minded commitment to historical reconstruction to his deep desire for the New Testament to speak to contemporary humans.… (more)
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Rudolf Bultmann (1884-1976) German Lutheran theologian and professor of New Testament at the University of Marburg. A major figure in early-20th-century biblical studies, Bultmann devoted himself to the study of writings about Jesus Christ. It can be said that he so enriched the field that serious scholars can only be footnotes for his work. Bultmann is among the other powerful Unitarian Universalist theologians, although he is more likely to be considered a representative of the liberal stance in Christianity. Exempli gratia, in his "History of the Synoptic Tradition", 1941. In his studies, including this one on the New Testament, Bultmann is an exponent of ‘form criticism’ and did much to de-mythologize the gospels.

How does Bultmann draw theology out of these New Testament materials, which are largely sayings and stories? Bultmann identifies the narratives of Jesus as theology served up in the language of myth. Bultmann observed that the New Testament was not the story of Jesus as a chronology or history, but a record of shifting Christian belief.

He argues that the search for an historical Jesus is fruitless: “We can know almost nothing concerning the life and personality of Jesus.” (His work includes "Jesus and the Word", 8). Originally published in German in two volumes, Bultmann presents the existential dimensions of New Testament theology under chronological form criticism.

Using this tool, Bultmann sets out to expose or reveal the teachings of Jesus in the New Testament. He notes the diversities clearly intended in the variant stories in the Gospels. He presents the competing Apocrypha, the lack of congruent chronological order, and examines the literary function in the canon. Taking known contemporary manuscripts, including the Shepherd of Hermas, Letter of Barnabas, and other ancient Gospels, Bultmann argues that the canon took its shape the way it did for a reason.

Bultmann writes to find, explore and interpret this reason. To do this, he continuously adverts to credible context. He explores what must be considered a punctuated evolution through different stages of the "kerygma", or the proclamation of Christ. This thematic thread is what gives Bultmann's construction of "theology" from mythic teaching stories such heft.

Bultmann accepts the premise that there was an inner circle around Christ. The lack of any evidence or historical identities of this circle is not addressed. Bultmann assumes that the ideas of Jesus Christ were transmitted through apostles (fishermen?) and thereafter into the various communities around Galilee, and even Jerusalem just prior to its destruction in 70-72 ace. The Letters of St. Paul, some of which are authenticated, expanded the theology, but not the "stories" themselves, to the Hellenistic Churches in the Diaspora. After St. Paul, Bultmann also accepts and turns to the threads of theology which grew in communities around others -- which centuries later were identified by Mark, Matthew, John, Peter, and even other communities described in the Lukanic "Acts". Perhaps gradually these communities formed and further influenced ecclesiastic organizations.

Contemporary schisms are not mentioned, but all schismatics can benefit from, and be disappointed by, Bultmann's rigor. For example, Evangelists will not find Christ framing their favorite hope, the Apocalypse. Bultmann mentions End-Time only in passing. Nor is there any mention or theology around Abortion or Homosexuality, in spite of the abundance of both in ancient times, and today. Catholics will be heartened by Bultmann's robust exposition of the importance of Mary, noting her important role before giving birth and after her child is crucified. Yet patriarchic or "papal" roles, or hierarchies which discredit the theology of humility, are emptied and exposed. We are left with women at the foot of the Cross.

Historians and contemporary UUs may also be disappointed. Bultmann provides a thorough unfolding of the teaching in the New Testament, but no attempt is made to provide anthropology or historical context.

This text from the golden age of great German theology, is not only an exemplar, but a reminder:
Theologians have been looking for the Early Church for a millennium or two. The closer they come to the Augustans and Cults, the farther away we find ourselves from finding any Jewish carpenter in Galilee preaching "love".

(For example, we have no example of a "kerygma" until 3d and 4th centuries, and the content appears drawn straight out of the Mystery cults. The stories and sayings of Jesus constitute a pointing arrow, or conduit, that funnels us away from Galilee to the syncretic Gnostic and movements noted by Clement Judeus, priest for Cleopatra, and the neoPlatonists in Alexandria. Even Plutarch, the Dionysian-Delphic Priest, provides letters which echo Paul. The Eleusian Rites, the widespread syncretic Serapion and Bull Cults, and the historical certainties gleaned from the Dead Sea Scroll communities, offer partly visible source points for the Gospel text.)

(I advert to recent discoveries, however, these do not date Bultmann so much as elevate the anthropology. For example, much about Christianity arises from the Syrian Gnostics, the Eleusinian Mysteries with secret eucharisms and enflamed "holy spirit". The temple-schools of Eleusis, the Rites of which were observed regularly from c. 1600 BCE through 392 CE were connected to the Delphic Oracle. The 4-cornered altar of Serapis and the Legionnaire's Bull cult, with inscription evidence of the love-feast orgies Iraneus wrote about, were found in his basement in Lyons. The sayings of the Phrygian slave, Epictetus, and the "stories" about Augustus -- miracles of feeding and healing people, walking on water -- are strikingly familiar to all who study Scripture.)

Bultmann even gleaned a whole set of sayings from the synoptic texts, which he re-orders and re-chronologizes, so as make them fit less badly together.

Readers seeking to find the Historical Jesus will find very little corroboration. The "sayings" and stories are not "divine", unique to Jesus, or unique or transformational to Christians. Many of these snippets appear to be hysterical outbursts by an impatient or fanatic narcissist. And this is a point we must give full credits to Bultmann. He does not shirk from facing the facts. Bultmann is truly an academic event. Like our dear but mis-guided Mommsen for Roman history--a rationale Unitarian who was sadly dipped in anti-semitism. And also our great Unitarian classisist, Edward Gibbon, who tied the Temple system of Rome to the rise of Christianity.

Beyond the Form Criticism of the Gospel text in Bultmann's work, it is also possible to see the "moral foundation" work done by the historian, W.E.H. Lecky. Bultmann clearly evades the question, or tension, over whether Christ existed or if he did, did his proclamations inform our leaders and people in such a manner as to elevate their conduct. Lecky, and the historians, at least examine this question. Bultmann examines every snippet of primary source available, which has earned him his reputation across the creeds and establishes his Unitarian Universalist bona fides. In his student days, in a more outspoken time, he even acknowledged the fact that Jesus is ahistoric-- as did his contemporary, Albert Schweitzer. Yet Bultmann never challenges the sanctity, the holiness, the extremity of reverence which he gives to Jesus Christ. We receive this great work as it is offered -- it remains the most comprehensive gathering of facts on the subject, and is recommended by New Testament Bible scholars for reference and reverence.

Still, we must look behind the curtain. Bultmann elides the absurdities as rationalizations of prolix forms of paradox. "The knowledge that the gift of grace (Paul) or of God's love (John) makes a man radically new is lost." [204] Christ did not teach the trinity, or preach hatred. Nothing about abortion or homosexuality. And the kerygma, our proclamation is, that this book could be a text for liberal Unitarian Universalism. If a Religion is not rational, it is not even a Religion--it is pure fraud. No Jesus Christ in this text--either in myth or in fact--was using fear to extract wealth from the poor. Yet so many "Churches" do little else.

To his great credit, our first Unitarian Universalist Pope for several centuries, Pope Francis seems to have gotten this message his entire life. By his conduct. However, he does not include in that conduct, recovery of the funds siphoned off and hidden by the Curia and the secret Fascist and Marxist cults. Across the planet, and all Faiths, some of the wealthiest people are collecting tax-free "tithes" from their Believers. Scripture of every Faith, not just repeatedly in Bultmann's New Testament, warns against the pretense of some folks as "religious", where we know their conduct gainsays the pretension. Bultmann underlines where Jesus preaches Love, and teaches beatitudes. The Form Criticism approach adds a subversive touch by weaponizing the questions of Christ. We are reminded that the text has Jesus ASKING more often than answering questions. Why is that?!

I like the fact that Bultmann does not pursue a historic or even anthropological Christ. Attention to Form does not just de-mythologize the gospels. He identifies the narratives about Jesus as theology served up in the language of myth, and Jesus asking questions.

In summary, Bultmann's work enables us to share in his observation that the New Testament was not the story of Jesus but a record of early Christian belief. We are left with a theology, but not with Believers. Bultmann never finds Believers. ( )
  keylawk | Nov 23, 2018 |
The German scholar's magisterial study. Valuable despite its age. Useful for those interested in the texts (as well as in theology.)

-Kushana ( )
  Kushana | Feb 9, 2009 |
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It is difficult to overestimate the singularity of Rudolf Bultmann. Bultmann's Theology of the New Testament changed the course of New Testament interpretation and has continued to influence the field until today. As ambitious in scope as it is consistent in method, Bultmann's volume asks and provides answers to the big questions. Bultmann also found a way to wed a sober-minded commitment to historical reconstruction to his deep desire for the New Testament to speak to contemporary humans.

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