Bultmann essays philosophical and theological

Bultmann essays philosophical and theological

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Rudolf Bultmann

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One of the theologically reasoned conclusions of Pannenberg is that Jesus' resurrection from the dead confirms his claim to be one with God. Christ is the example par excellence of authentic living, and by His death demonstrates that mortality is beyond our control.

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Rudolf Bultmann (1884-1976)

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Philosophical and Theologicaltrans.

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BibleGateway

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He noted that each of these told mythical stories about cosmic battles between the forces of evil and good. That this is the case can be seen in the conflicting and merely relative results of the liberal project.

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That is, the encounter with God is a justification by faith, without regard for any accomplishments works of theklogical. Bultmann is not interested in how any particular scientific theory relates to the New Testament, but rather bultmann essays philosophical and theological what science tells him about the world, namely, that supernatural powers cannot interrupt the laws of cause and effect.

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This is crucial to Barth's theology of the Word of God. Starting your free trial of Bible Gateway Plus is easy.

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God and Man

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Rather, God is "Wholly Other. Describing God as "Wholly Other" allowed Bultmann to establish what he considered an appropriate distance between God and human comprehension, but it seemed to obviate any connection at all between God and humanity.

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How can persons living in a modern scientific society accept a mythical world picture as true? How does one come to believe in the cross as the event of salvation?

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Pannenberg's difference from the majority of contemporary theologians has been his rejection of the Enlightenment's dualism of faith and knowledge, value and fact, appearance and reality, the subjective and the objective.

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Bultmann is in this respect quite down-to-earth in his appraisal of human faith. Enter your credit card information to ensure uninterrupted service following theologidal free trial.

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So the doctrine of biblical inspiration is not so easily dismissed as Pannenberg thinks. But Bultmann repudiated the theologicall to explain these teachings of Jesus by pronouncing them a later product of the Church.

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We cannot truly understand without believing.

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That is, a person exists in and through the choices that he or she makes in any particular moment.

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Is this not also a supernatural claim that can be translated, without remainder, into anthropological terms?

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Bultmann and the secular psychoanalytic tradition in general represent a departure from the father of the existentialist movement himself, Kierkegaard, who has plainly shown that the meaning and discovery of personal philosophocal is impossible without having first been known and loved by a transcendent God whose essence is other than the world.

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While it might be admitted that history itself cannot prove faith, this does not mean history is irrelevant.

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This point is conceded by the Marxist Czech philosopher Vitezslav Gardavasky, who says: So the basic meaning of revelation is not defined as historical information or doctrines about God; rather revelation is God's introduction of himself to us.

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Christ is the example par excellence of authentic living, and by His death demonstrates that mortality is beyond our control. The truth bultann Scripture of course does not stand on the basis of the idea of its inspiration.

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Barth turns Troeltsch's historiography upside down and rejects it as having any relevance to the meaning of the truth of revelation in Scripture. Hans Werner Bartsch New York:

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This book quickly placed Bultmann into the American theological scene, and its subject of demythologization became the center of controversy in the theological material of many countries. Consider a few examples of demythologization.

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Pannenberg makes a helpful distinction between the logic and psychology of faith. Thus, Bultmann did not see demythologization as something one might choose to do in order to preach to scientific Westerners, but rather as an opportunity to reflect on the nature of faith itself.

Briefly stated, God is not a given entity to be objectified by human propositions. The modern understanding of person thus focuses on the rational component of self -awareness and individual freedom to stand outside the relativities of nature.

This notion is for Bultmann not a metaphysical category as it was for Otto but a relational category. It is derived from a proper understanding of the biblical texts themselves, which can be brought under historical control. These structures would indicate liturgical use in the church and thus imply a composition date much later than the death of Jesus. In Bultmann published his Geschichte der synoptischen Tradition History of the Synoptic Tradition , an analysis of the traditional material used by the Evangelists Matthew, Mark, and Luke and an attempt to trace its history in the tradition of the church prior to their use of it.

Revelation is not available to us through human effort or human reason. Cullmann agrees with Pannenberg about the importance of historical criticism for those whose thinking has been marked by the Enlightenment.

He saw this event not as a primarily historical event, but rather as an existential event. Do the reported events need to be demythologized as Bultmann says?

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