The Gospel According to Auerbach
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Week 4: Jesus Christ and Human Existence • 1
Week 4: Jesus Christ and human existence • 1. Rudolf Bultmann (1884-1976) • R.B., Jesus and the Word, 1926 (ET: 1952) • R.B., The Gospel of John. A Commentary, 1941 (ET: 1971) • D. Ford (ed.), Modern Theologians, ch. on Bultmann • J.F. Kay, Christus praesens. A Reconsideration of Bultmann’s Christology, Grand Rapids 1994 Bultmann II • At the same time NT scholar and systematic theologian. • Exegetically under the influence of Wrede’s ‘radical scepticism’: • Jesus existed historically, but we have no knowledge of his personality. • We do know his teaching, the kerygma. Bultmann III • ‘I never felt uncomfortable in my critical radicalism, indeed I have been quite comfortable with it. … I let it burn, for I see that what is burning are all the fanciful notions of the Life-of-Jesus theology, and that it is the Christos kata sarka himself.’ • Cf. Paul’s dichotomies: ‘according to the flesh’ – ‘according to the spirit’ etc. • Interest in ‘human’ Jesus is no more relevant than that in other human beings. Bultmann III • Important about Jesus is his Word which at once exposes the wrongness of our existence and points a way out of it (sin – forgiveness of sins). • This happens through faith which as in Kierkegaard is miraculous. • NT witnesses this faith of the early Christians → the one miracle that matters. Bultmann IV • Bultmann’ consequence from radical dichotomy God – World is radically different from Barth’s: • Theology can only study the human response to the Word of God. • For Barth this meant moving back to ‘liberal theology’. • Bultmann saw maintaining divine transcendence as central. -
Rudolf Bultmann's Demythologizing of the New Testament
RUDOLF BULTMANN'S DEMYTHOLOGIZING OF THE NEW TESTAMENT A theological debate of major importance was begun in 1941 by Rudolf Bultmann's conference "Neues Testament und Mythologie," and for almost twenty years it has been carried on by theologians, exegetes, and philosophers of the most diverse backgrounds and convictions. The five volumes edited by Hans Werner Bartsch under the title Kerygma und Mythos,1 a collection containing the conference of Bultmann, and many of the contributions to the debate from Bultmann himself and others, are evidence of the interest which has been aroused. It is gratifying that Catholic scholars have taken their part; the fifth volume of Kerygma und Mythos is made up of some of their discussions of the problem. One finds there the names of Karl Adam, R. Schnackenburg, J. de Fraine, and J. Hâmer, among others. The fullest treatments given thus far by Catholics are Leopold Malevez's Le Message Chrétien et le Mythe,2 and Rene Marlé's Bültmann et l'Interprétation du Nouveau Testament? Among the works in English which should be specially mentioned are Reginald Fuller's Kerygma and Myth? a translation of much of the first volume of Kerygma und Mythos, and a small part of the second, together with an essay by the Eng- lish theologian, Austin Farrer; also, Ian Henderson's Myth in the New Testament.B The essay of Amos Wilder, "Mythology and New Testament,"6 and that of Kendrick Grobel, "Bultmann's Problem of New Testament 'Mythology' " 7 are of interest, since both were 1 Hamburg: Vol. I, 2 ed., 19S1; II, 1952; III, 1954; IV, 1955; V, 1955. -
Theological Criticism of the Bible
Currents FOCUS Reformation Heritage and the Question of Sachkritik: Theological Criticism of the Bible Paul E. Capetz Professor of Historical Theology United Theological Seminary of the Twin Cities New Brighton, Minnesota new era in Protestant theology was inaugurated with the publication of Karl Barth’s ground-breaking commentary ince Bultmann was a Lutheran on Paul’s Epistle to the Romans (1919, 1922).1 This his- Atorical judgment is in keeping with the impact that Barth himself Swhereas Barth was a Calvinist, their hoped the book would have on his contemporaries. Negatively, debate in the matter of Sachkritik can he intended it to signal a break with the regnant historical-critical method of biblical exegesis (“historicism”) that had characterized be viewed as a modern reprise of the liberal Protestant theology in the nineteenth century. Positively, he aspired to recover the sort of “theological exegesis” of Scrip- earlier difference between Luther and ture exemplified by Luther and Calvin in the sixteenth century. Calvin. Distinctively twentieth-century Protestant theology thus began with Barth’s critique of one approach to biblical exegesis coupled with his call for retrieval of another approach. Both critique and mann perceived an inconsistency in Barth’s practice, since Barth retrieval stood in the service of his overriding concern to make had opened the door to Sachkritik in his Romans commentary the Bible central again to the preaching and theology of his own (even if he himself refused to walk through it, a point to which day much as it had been to that of the Reformers. Bultmann drew attention in his review). -
Ministering to the Mourning.3Rd Pf 3/1/06 8:46 AM Page 7
Ministering to the Mourning.3rd pf 3/1/06 8:46 AM Page 7 Contents Preface 9 Foreword 11 1. Death and Contemporary American Culture 13 2. Death in the Old Testament 23 3. Death in the New Testament 37 4. Death and the Physician 55 5. Death and the Christian Caregiver 65 6. Death and the Funeral Director 79 7. Death and the Family: The Pastoral Opportunity 89 8. Death and the Final Good-Bye 107 9. Challenging Situations 129 10. Questions Pastors and Mourners Ask 155 11. An Anthology of Resources 177 Appendix—Ideas for Funeral Messages 191 Bibliography 203 Scripture Index 225 About the Authors 237 Ministering to the Mourning.3rd pf 3/1/06 8:39 AM Page 13 ONE Death and Contemporary American Culture It’s becoming more and more difficult to minister to grieving people, because in their attempts to enjoy life, many of them are denying death. Mention death and the average person responds something like comedian Woody Allen: “It’s not that I’m afraid to die. I just don’t want to be there when it happens.” There are no funeral homes in shopping malls to remind us of our mortality; and if there were, the salespeople would have to hand out free coffee to keep shoppers from looking the other way. With one hand gripping the steering wheel and the other holding a cell phone, most people breeze their way through the day and never consider that it might be their last. Ours is a culture that insists that we remain young, no matter how old we are. -
Luther and Beauty MARK MATTES
Word & World Volume 39, Number 1 Winter 2019 Luther and Beauty MARK MATTES heological aesthetics is not a pressing concern for most working pastors. But given that theological aesthetics is the theory of beauty in relation to God and howT the senses contribute to matters of faith, we see that working pastors, in their decisions about worship, do aesthetics far more than they may realize. Choices about music, images, worship space, and other artistic and liturgical matters quickly involve worship leaders in matters of beauty. Such decisions are important. Many who come to faith do so because faith is often something that is more caught than taught. That is, many find themselves attracted to the Christian faith, at least initially, less because it rings true to the intellect or fosters just social relations, and more because it grabs one’s attention, puzzles or strikes one with awe and wonder, and even leaves one speechless with how its story is presented in music, architec- ture, and passionate worship and preaching. Luther as Resource for Aesthetics? Most Lutherans are aware that they have a rich heritage in music and architecture. But it would seem that this heritage has developed almost in spite of Lutheran theologians, many of whom often assume that Protestantism has little to offer for a theory of beauty. This is because Protestants seem to favor words but not images, Following some twentieth-century scholars, it is often held that Martin Luther’s theology eliminates concerns about aesthetics and beauty from the Christian life and theology. But a detailed reading of Luther’s writings suggest that this is certainly not true, and that he in fact has a robust appreciation for how these elements are crucial to the Christian faith. -
65.Third Space
0IKVERHForeign Law in the Third Space *SVIMKR0E[MRXLI8LMVH7TEGI Pierre Legrand In this text, I explore a central protocol governing the articulation of knowledge within the field of comparative legal studies. Specifically, I focus on the fabrication of the ‘in- terface’ allowing the comparatist to structure his interaction with the foreign laws with which he desires to engage after having forged the view (readily stigmatized by formal- ists) that they could hold a significant and indeed crucial measure of intellectual and normative relevance for academics, lawyers, and judges operating locally – not, to be sure, as binding law, but either as apposite information or persuasive authority.1 I find it important to mention that the perpetration of the ‘interface’ by the comparatist inter- venes against his constant appreciation that no law can be re-presented except through the mediation of indicative signifiers and therefore against his ‘construction’ or, more accurately, his ‘invention’ of foreign law. (Etymologically, ‘invention’ helpfully attests to the fact that the comparatist at once finds and creates foreign law, that he simultane- ously discovers and configures it. In effect, what the comparatist names ‘foreign law’ in his report is what he inscribes as such, in words that he himself chooses and sentences that he himself crafts, having garnered ‘data’ from his necessarily selective aggregation out of the published information, his inevitably partial apprehension out of the amassed documentation, and his inescapably differential understanding out of the analyzed pas- sages.2 In the process, the comparatist readily depends on the views of individuals whom he is willing to regard as local experts – although it is far from clear how he judges a local author to be a reliable repository of knowledge in an area in which he himself, being from elsewhere, often cannot act as an authoritative source. -
A Study of Suffering in T~E Thought of S0ren Kierkegaard
A STUDY OF SUFFERING IN T~E THOUGHT OF S0REN KIERKEGAARD BY EDWARD ERIC IVOR GLASS SUBMITTED IN PART FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF SCIENCE OF RELIGION IN THE FACULTY OF ARTS AT THE UNIVERISTY OF DURBAN-WESTVILLE Supervisors Professor G.C. Oosthuizen Professor R. Singh DATE SUBMITTED 1 NOVEMBER 1987 CONTENTS Introduction The goal in truth through suffering The diale~tic - accepted choice through freedom 2 Examples, identification 3 Relevance of suffering .> .' 4 Impact 5 Life-long dimension 6 ~he individual in the moment 7 Understanding the ever-present immediacy of Suffering 8 Hum i I i ty 9 Loneliness 10 ~Challenge 11 S.K. the missioner. Hegel 12 S.K. the Catalyst 13 ;. S. K• and the Church 14 The enigmatic believer 16 :Suffering and the reader 18 ·Subjective action. The risk 19 Chapter 1. Kierkegaard's background. Influences on him. The development of thought amongst his precursors 22 The personal/emotional background Early years 23 Thought development 24 The Corsair 25 Attacks on Church .... death 26 The philosophical background 27 The individual - guilt The time factor 28 Inwardness 30 CONTENTS The precursors: 37 Pascal 38 Hume 43 Kant 46 Hamann 48 Hegel 51 Schleiermacher 58 von Schelling 60 Lessing 64 von Badaar 66 Locke 67 Voltaire 68 Socrates 69 Luther 69 The Bible 71 Phenomenology 73 Early tension 75 The melancholy youth 76 Angst 77 Maturing 78 The Student 79 Distrust develops 80 The Stages 81 The revelation of his prayers 83 Genuine existential suffering and love 85-87 Indirect Communication and the mystical 89 Presentiment 91 Blessed misery. -
Atheistic and Christian Existentialism: a Comparison of Sartre and Marcel Thomas C
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 8-1-2010 Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Marquette University, [email protected] Accepted version. "Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel," in New Perspectives in Sartre. Eds. Adrian Mirvish and Adrian van den Hoven. Newcastle upon Tyne: Cambridge Scholars Publishing, 2010: 44-63. Publisher link, © 2010 Cambridge Scholars Publishing. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Department of Philosophy, Marquette University Milwaukee, WI In Existentialism and Humanism Jean-Paul Sartre states that there are “two kinds of existentialists,” the atheistic, in which he includes himself, and the Christian, among whom he includes his fellow countryman Gabriel Marcel.1 Needless to say, these two existentialists significantly disagree on many things and yet, surprisingly, they also have notable areas of agreement, as we shall see. The purpose of this paper is to compare the views of the two men on a number of important philosophical issues. My comparison is aided by the fact that Sartre and Marcel knew each other personally and occasionally directly commented in writing on each other’s ideas. First, some information about their history and personal relationship. Both men were born, Marcel in 1889, Sartre in 1905, and for the most part lived and wrote in Paris. -
Nikolai Berdyaev's Dialectics of Freedom
Open Theology 2019; 5: 299–308 Existential and Phenomenological Conceptions of the Relationship Between Philosophy and Theology Raul-Ovidiu Bodea* Nikolai Berdyaev’s Dialectics of Freedom: In Search for Spiritual Freedom https://doi.org/10.1515/opth-2019-0023 Received May 10, 2019; accepted June 21, 2019 Abstract: In Berdyaev’s notion of freedom the borders between theology and philosophy seem to fall down. The same existential concern for spiritual freedom is at the heart of both theology and philosophy. From the point of view of existential philosophy as Berdyaev understands it, only a theologically informed account of freedom, could do justice to the concept of freedom. But a freedom determined by God is not what Berdyaev had in mind as representing authentic freedom. It was necessary for him to reinterpret Jakob Boehme’s concept of Ungrund to arrive at a notion of uncreated freedom that both God and man share. But the articulation of this freedom, and an account of it within our fallen world could only be done as a philosophical pursuit. To arrive at the authentic understanding of spiritual freedom, that is theologically informed, Berdyaev believes that a philosophical rejection of erroneous views of freedom should take place. The articulation of the notion of freedom that does justice to the complexity of the existential situation of both God and man is not for Berdyaev a purpose in itself. The purpose is the arrival at a non-objectified knowledge of freedom that would inform a theologically committed existential attitude. Keywords: -
German Protestant Theology Edited by Jon Stewart, University of Copenhagen, Denmark
Now available from Ashgate Publishing… Volume 10, Tome I: Kierkegaard’s Influence on Theology – German Protestant Theology Edited by Jon Stewart, University of Copenhagen, Denmark Kierkegaard Research: Sources, Reception and Resources Tome I is dedicated to the reception of Kierkegaard among German Contents: Preface; Karl Barth: the dialectic of attraction and Protestant theologians and religious thinkers. The writings of some repulsion, Lee C. Barrett; Dietrich Bonhoeffer: standing ‘in the of these figures turned out to be instrumental for Kierkegaard’s tradition of Paul, Luther, Kierkegaard, in the tradition of genuine breakthrough internationally shortly after the turn of the twentieth Christian thinking’, Christiane Tietz; Emil Brunner: polemically century. Leading figures of the movement of “dialectical promoting Kierkegaard’s Christian philosophy of encounter, theology” such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Curtis L. Thompson; Rudolf Bultmann: faith, love and self- Bultmann spawned a steadily growing awareness of and interest understanding, Heiko Schulz; Gerhard Ebeling: appreciation and in Kierkegaard’s thought among generations of German theology critical appropriation of Kierkegaard, Derek R. Nelson; Emanuel students. Emanuel Hirsch was greatly influenced by Kierkegaard Hirsch: a Germanic dialogue with ‘Saint Søren’, Matthias Wilke; and proved instrumental in disseminating his thought by producing Jurgen Moltmann: taking a moment for Trinitarian eschatology, the first complete German edition of Kierkegaard’s published works. Curtis L. Thompson; Franz Overbeck: Kierkegaard and the decay Both Barth and Hirsch established unique ways of reading and of Christianity, David R. Law; Wolfhart Pannenberg: Kierkegaard’s appropriating Kierkegaard, which to a certain degree determined the anthropology tantalizing public theology’s reasoning hope, direction and course of Kierkegaard studies right up to our own times. -
Ventures in Existential Theology: the Wesleyan Quadrilateral And
VENTURES IN EXISTENTIAL THEOLOGY: THE WESLEYAN QUADRILATERAL AND THE HEIDEGGERIAN LENSES OF JOHN MACQUARRIE, RUDOLF BULTMANN, PAUL TILLICH, AND KARL RAHNER by Hubert Woodson, III Bachelor of Arts in English, 2011 University of Texas at Arlington Arlington, TX Master of Education in Curriculum and Instruction, 2013 University of Texas at Arlington Arlington, TX Master of Theological Studies, 2013 Brite Divinity School, Texas Christian University Fort Worth, TX Master of Arts in English, 2014 University of North Texas Denton, TX Thesis Presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Master of Theology in History and Theology Fort Worth, TX May 2015 VENTURES IN EXISTENTIAL THEOLOGY: THE WESLEYAN QUADRILATERAL AND THE HEIDEGGERIAN LENSES OF JOHN MACQUARRIE, RUDOLF BULTMANN, PAUL TILLICH, AND KARL RAHNER APPROVED BY THESIS COMMITTEE: Dr. James O. Duke Thesis Director Dr. David J. Gouwens Reader Dr. Jeffrey Williams Associate Dean for Academic Affairs Dr. Joretta Marshall Dean WARNING CONCERNING COPYRIGHT RESTRICTIONS The copyright law of the United States (Title 17, United States Code) governs the making of photocopies or other reproductions of copyrighted materials. Under certain conditions specified in the law, libraries and archives are authorized to furnish photocopy or reproduction. One of these specified conditions is that the photocopy or reproduction is not to be used for any purpose other than private study, scholarship, or research. If a user makes a request for, or later uses, a photocopy or reproduction for purposes in excess of “fair use,” that user may be liable for copyright infringement. This institution reserves the right to refuse to accept a copying order if, in its judgment, fulfillment of the order would involve violation of copyright law. -
Christian Worldview Development: Part II
Christian Worldview Development: Part II Both Church and Mission need a solid Christian worldview that is thoroughly supernatural, that provides a complete cosmology, that answers the ultimate questions of life in God’s way based on objective truth as revealed in Scripture. Unless we develop a true biblical worldview there is every likelihood that the unreached of the world will remain unreached. Worse, without it Christian faith may not survive. by Hans M. Weerstra n the last issue of the Journal, I There can be little doubt that our every area of their lives—not just in relig- addressed the urgent need of Lord would urge us, even command ion. Hence everything we think and I developing a Christian worldview. I us, to develop a solid worldview, one do is ultimately controlled by our world- attempted to define what worldview based on God’s Word and Spirit, one view which makes it paramount that is and how it functions in culture includ- that would give us true answers to the ulti- the Church and Mission develop a solid ing our own. I also listed the modern- mate questions of life. This means biblical worldview. day philosophies that make up our West- that we would get a biblical philosophy of In the prior article, we noted that the ern worldview. I called them the “cur- life that is strong enough not only to only way we can build biblical foun- rents of our times” since like strong winds resist the deadly effects of our secular cul- dations for faith and life is by hearing and that relentlessly blow on our lives ture but also is able to change our cul- doing the Word of God, as taught by they have the potential to destroy Chris- ture and world.