|
|
|
|
|
The Modern World (1800 AD-Onwards) (Liberalists: Rudolf Bultmann)
|
|
|
장부영
|
2009-01-04 16:37:06, 조회 : 2,358 |
|
|
(7) Rudolf Bultmann (1884-1976)
1) He was born in 1884 in Oldenburg, whose family, the son, grandson and great-grand son of Lutheran ministers. He studied theology at Tubingen, Berlin and Marburg, where he came under the influence of Wilhelm Herrmann, one of the foremost proponents of liberal theology.
2) He was a New Testament scholar, rather than a theologian, whose earliest major work was a History of the Synoptic Tradition (1921), in which he brought to the study of the Gospel the form-critical approach, of which he was one of the pioneers.
3) He concluded that most of the recorded sayings of Jesus have their origin not in Jesus himself but in the life of the early Christian communities. And so he became exceedingly sceptical regarding the possibility of knowing more than the barest outline of the life of Jesus. On the contrary to the nineteenth-century Liberalism, he did not the historicity of the narratives and the miracles of Jesus Christ in the New Testament.
4) He opposed the Liberal quest, for three reasons:
① his sceptical approach to the Gospels made it impossible to reconstruct a historial portrait of Jesus. Only a minimal knowledge of the historical Jesus is possible - certainly not enough to write a life.
② knowledge of the historical Jesus is unnecessary. The Gospel requires no firmer historical basis than that Jesus lived and died, claims Bultmann, echoing Kierkegaard.
③ interest in the historical Jesus is actually illegitimate! He takes Paul's statement (2Cor. 5:16) that we no longer know Jesus Christ 'after the flesh' to mean that Paul was no longer interested in the Historical Jesus.
5) He rejected the Liberal quest for the Jesus of history, but they then parted company with Barth. He replaced the Liberal quest with an extreme form of historical scepticism about Jesus - which remained dominant in Germany for a long period until in the 1950s some of disciples began a 'new quest for the historical Jesus' - which is far removed from the Liberal variety.
6) He is best known for his programme of demythologizing. While Barth stressed the word of God, Bultmann tackled an issue largely neglected by Barth - hermeneutics, or the science of interpretation.
7) For Bultmann, the interpreter's problem lies in the 'mythical' world-view of the New Testament. By this he means the 'three-story' universe (heaven above and hell below) an the belief in the supernatural - angels, demons, miracles. This world-view is presupposed by the New Testament writers.
8) His solution os to demythologize, in which involves the elimination of the mythical statements of the New Testament, but their interpretation. He aims is to interpret the New Testament mythology, and in particular to give it an existentialist interpretation.
9) Such an existentialist interpretation bypasses the obstacle of the obsolete world-view and presents modern man with the real scandal of the Gospel.
10) His methodology of the form-geschichte (form-criticism) for the demythologization can be stated in three stages:
① The first stage: the work to divide the fragments of the Bible.
② The second stage: the work to analyze the divided fragments.
③ The third stage: the work to put together the analyzed fragment.
11) As a result, he has deteriorated the essence of the Bible. Bultmann, therefore, has been criticized for taking the modern world-view as normative and not allowing Scripture or the Christian message to contradict it.
. |
|
|
|
|
|
|
|
|
|
|
선교운동소개
세계역사 