Contents
Engagement with the Presence of Mythical Elements
Introduction
Demythologization is a theological concept that was notably introduced by German theologian Rudolf Bultmann in the early 20th century. It is a method of biblical interpretation that seeks to strip away what Bultmann called the ‘mythical’ elements of the biblical texts in order to get to their existential and theological core. Bultmann argued that the language and imagery used in the Bible were often couched in mythological terms that were culturally conditioned and no longer meaningful to modern audiences.
Bultmann argued that the Gospel writers employed the only language and ideas accessible to them during their time. However, these expressions were closely tied to the miraculous and supernatural, elements that Bultmann identified as mythical. Rudolf Bultmann proposed the demythologization of the New Testament as a means to render the gospel more acceptable and relevant to the modern intellect. According to Bultmann, the language and concepts employed in the New Testament were deeply embedded in a worldview saturated with the miraculous and supernatural, which he regarded as myth. In order to bridge the gap between the ancient mythical expressions and the contemporary mindset, Bultmann advocated for a reinterpretation of the New Testament that stripped away its mythological elements. The demythologization process aimed to distil the essential existential and theological message from the cultural and supernatural trappings, facilitating a more direct engagement with the core truths of the gospel.
Bultmann’s call for demythologization reflected his belief that the modern thinker, influenced by a scientific and rationalistic worldview, could struggle to connect with the religious narratives characterized by miraculous events and supernatural occurrences. By removing the mythical layers, Bultmann sought to uncover the timeless and universal significance of the gospel, making it intellectually accessible and pertinent to the concerns of contemporary individuals.
It is essential to recognize, however, that Bultmann’s demythologization project has been met with both appreciation and criticism within theological discourse. While some scholars laud the attempt to make the Christian message more palatable to modern sensibilities, others contend that such an approach risks diluting the distinctiveness of the biblical narrative, particularly its supernatural and transcendent aspects.
Mythical Elements
Demythologization identifies elements in the biblical texts that are considered mythical or supernatural. The presence of mythical elements in biblical texts refers to narrative components that involve supernatural, divine, or extraordinary occurrences often presented in symbolic or legendary terms or narratives that may seem implausible from a modern, scientific perspective. These elements are embedded in the cultural and religious context of the time when the biblical texts were written, reflecting the worldview, beliefs, and symbolic language of ancient societies.
Miracles and Supernatural Events: Biblical narratives frequently depict miracles and supernatural events that defy natural laws. Examples include the parting of the Red Sea (Exodus 14:21-22) and the resurrection of Jesus Christ (Matthew 28:1-10).
Angelic Beings and Divine Messengers: Angels and other celestial beings often play significant roles in biblical stories. For instance, the angel Gabriel appears to announce the births of John the Baptist and Jesus (Luke 1:5-38).
Creation Stories: The accounts of creation in Genesis 1-2 involve divine actions, such as God speaking the world into existence. These narratives use symbolic language to convey theological truths about the origin of the universe.
Supernatural Interventions: Various biblical stories involve direct divine interventions in human affairs, such as the burning bush through which God speaks to Moses (Exodus 3:1-6) or the writing on the wall in the story of Belshazzar (Daniel 5:1-31).
Prophecy and Revelation: Prophetic visions and revelations are common in biblical literature. The book of Revelation is a prominent example, presenting visions received by the apostle John that include symbolic imagery and predictions of future events.
Symbolic Numbers and Imagery: Biblical texts often use symbolic numbers and imagery to convey deeper meanings. For example, the number seven is frequently associated with completeness or perfection, as seen in the seven days of creation (Genesis 1).
Anthropomorphic Representations of God: In some passages, God is described using anthropomorphic language, attributing human-like qualities to the divine being. This can include references to God’s eyes, hands, or emotions, serving as a way for humans to relate to the transcendent.
Understanding these mythical elements requires recognizing the cultural and literary context of the biblical texts. Scholars may employ various interpretative approaches, including demythologization, to discern the underlying existential and theological messages from the culturally conditioned mythological expressions.
Engagement with the Presence of Mythical Elements
Numerous scholars within the field of biblical studies have acknowledged the presence of mythical elements in the Bible. It’s important to recognize that scholars may approach these elements with various perspectives, and their acknowledgment of the mythical often involves understanding the cultural and literary context of the biblical texts. While many scholars, especially within the field of biblical studies, acknowledge the presence of mythical elements in the Bible, not all of them necessarily argue that the core message of the Bible is exclusively or primarily in its mythical elements. However, some scholars have emphasized the importance of understanding the theological or symbolic significance of these elements. One notable figure in this regard is Rudolf Bultmann.
As previously mentioned, Bultmann was a prominent German Lutheran theologian who advocated for demythologization. He acknowledged the mythical elements in the New Testament and argued that they needed to be reinterpreted to reveal the essential existential and theological messages. Ricoeur, a French philosopher and biblical scholar, explored the symbolic and metaphorical dimensions of biblical language. While not exclusively focused on mythical elements, he emphasized the importance of understanding the metaphorical richness of biblical narratives.
Eliade, a Romanian historian of religion, contributed to the understanding of myth and ritual. While not a biblical scholar per se, his work on the sacred and the mythic has influenced scholars studying the intersection of religion and mythology in the Bible. Burkert, a German classicist and religious historian, has contributed to the study of myth in ancient cultures. Although his primary focus is on Greek mythology, his work on comparative religion has implications for understanding the cultural context of biblical myths. Levenson, an American Jewish scholar, has explored the theological implications of biblical texts, including their mythic dimensions. His work often addresses the relationship between myth and theology in the Hebrew Bible. Trible, an American feminist biblical scholar, has explored the literary and theological dimensions of biblical texts. While not exclusively focused on myth, her work often engages with the symbolic and narrative elements in the Bible.
It’s important to note that scholars within biblical studies come from diverse backgrounds and may approach the topic of mythical elements with different methodological frameworks, including historical-critical methods, literary analysis, and cultural studies. The acknowledgment of mythical elements is often part of a broader effort to understand the rich and complex layers of meaning within biblical texts.
The Problem of Demythologizing the New Testament Narratives
Demythologizing the New Testament narratives, as proposed by Rudolf Bultmann, poses several challenges and raises important theological and interpretative issues. While Bultmann’s approach aimed to make the Christian message more accessible to the modern mind, it has been both praised and criticized within theological circles. Here are some of the problems of demythologizing the New Testament narratives:
Loss of Supernatural Elements: One of the primary criticisms is that demythologization may lead to the loss or reinterpretation of supernatural elements in the biblical narratives. Critics argue that removing miraculous events undermines the traditional understanding of divine intervention and the transcendent nature of God’s actions in history.
Theological Implications: Demythologization raises theological questions about the nature of revelation, the divine, and the role of the miraculous in the Christian faith. Some argue that by removing the supernatural elements, the theological richness and mystery of the biblical narratives are compromised.
Universal vs. Cultural Message: Critics question whether demythologization risks imposing modern, Western categories of thought onto ancient texts. They argue that the mythical elements were embedded in the cultural context of the biblical writers and removing them may risk distorting the original intended meaning.
Existential Emphasis: Bultmann’s focus on existential concerns and the call to decision and commitment is not universally accepted. Some argue that while existential themes are important, they should not come at the expense of the supernatural and transcendent aspects of the Christian message.
Reductionism and Over-simplification: Critics suggest that demythologization may lead to a reductionist interpretation of the Bible, oversimplifying its complex theological and narrative dimensions. They argue that the richness of biblical stories is lost when mythical elements are seen merely as cultural expressions.
Diversity of Scholarly Views: Theological scholars have diverse perspectives on the appropriateness of demythologization. Some appreciate its attempt to engage with modern thought, while others advocate for a more traditional understanding of biblical narratives that includes the supernatural elements as integral to the faith.
Interpretive Subjectivity: The demythologization process involves subjective interpretation, and critics argue that this subjectivity may vary among scholars, leading to different and potentially conflicting results in the interpretation of biblical texts.
Conclusion
Bultmann believed that the essence of the Christian message lies in its call to authentic existence and commitment, and he sought to make Christianity relevant to the modern mind by removing what he considered mythical barriers.
It’s important to note that while Bultmann engaged with the idea of demythologization, he did not dismiss the Bible’s religious and existential significance. Instead, he aimed to reinterpret biblical themes in a way that would resonate with contemporary thought. Other scholars, such as those associated with the historical-critical method, have also acknowledged the presence of mythical elements in the Bible while focusing on understanding the historical context and literary genres of biblical texts.
Scholarly views on the role of mythical elements in the Bible can vary, and interpretations often depend on the specific theological and methodological frameworks adopted by individual scholars or within particular schools of thought.
In summary, the problem of demythologizing the New Testament narratives involves a delicate balance between making the Christian message relevant to the modern context and preserving the theological depth and richness of the biblical narratives, including their mythical elements. The ongoing discussion among scholars reflects the diverse perspectives within the field of biblical studies.
References
Ashcraft, Morris. Rudolf Bultmann, Waco, Texas: Word Publishers, 1972.
Bultmann, Rudolf. ‘New Testament and Mythology: The Problem of Demythologizing the New Testament Proclamation,’ in Kerygma and Myth: A Theological Debate, ed. Bartsch, Hans Werner. New York: Harper & Row, 1961.
Bultmann, Rudolf. Theology of the New Testament, 2 vols. Waco: Baylor University Press, 2007.
Bultmann, Rudolf. ‘New Testament and Mythology: The Problem of Demythologizing the New Testament Proclamation,’ in New Testament & Mythology and Other Basic Writings, ed. and trans. by Ogden, Schubert M. Philadelphia: Fortress Press, 1984.
Burkert, Walter. Structure and History in Greek Mythology and Ritual. California: University of California Press, 1982.
Congdon, David. Rudolf Bultmann: A Companion to His Theology, Eugene, OR: Cascade Books, 2015.
Congdon, David. The Mission of Demythologizing: Rudolf Bultmann’s Dialectical Theology, Minneapolis: Fortress Press, 2015.
Eliade, Mircea. Myth and Reality, trans. by Trask, Willard R. ed. by Ashen, Ruth Nanda. New York: Harper & Row, Publishers, 1998.
Johnson, Roger A. Introduction to Rudolf Bultmann: Interpreting Faith for the Modern Era, Minneapolis: Fortress Press, 1991.
Kegley, Charles W. The Theology of Rudolf Bultmann, New York: Harper and Row, 1966.
Levenson, Jon D. Creation and the Persistence of Evil. Princeton, NJ: Princeton University Press, 1994.
Ricoeur, P. ‘Metaphor and the main problem of Hermeneutics’, New Literary History 6(1), 95-110, 1974.
Ricoeur, P. The Language of Faith, transl. R.B. DeFord, Union Seminary Quarterly Report, Vol. XXVIII (3), 1973c.
Roberts, Robert C. Rudolf Bultmann’s Theology: A Critical Interpretation, Grand Rapids: William B. Eerdmans Publishing Company, 1976.
Schilling, S. Paul. Contemporary Continental Theologians, New York: Abingdon Press, 1966.
Trible, Phyllis. God and the Rhetoric of Sexuality. Philadelphia: Fortress Press, 1978.
