Wayne LaPierre, who serves as executive vice president of the National Rifle Association, and his wife, Susan, secretly shipped parts of elephants they shot in 2013 to turn them into home decor, said a new report published on Thursday.
Of course they’re horrible.
The style is so barbarous, and the language so vile and such a heap of blunders, that I could neither understand what he was talking about, nor by what arguments he was trying to prove his points. At one moment he is all bombast, at another he grovels: from time to time he lifts himself up, and then like a wounded snake finds his own effort too much for him. Not satisfied with the language of men, he attempts something loftier. – St Jerome
I love you Jerome. You’re my bff!
Decades ago Morris Ashcraft wrote the definitive exposition of the theology of Rudolf Bultmann. It also went out of print decades ago and became a classic in the meanwhile.
Hendrickson has, thankfully, republished this masterpiece in paperback and made it once more easily available.
How can modern scientific humanity understand the strange religious language of the Bible? This is one of the questions Rudolf Bultmann (1884–1976) spent his life answering. As a devout Lutheran committed to the Christian faith, Bultmann’s concern was how to make Christianity intelligible in the twentieth century. His concept of demythologizing was part of his lifelong attempt to help people “hear” the Christian gospel and respond to it authentically. All of this originated out of a genuine pastoral concern to highlight the nature of New Testament faith. As Morris Ashcraft writes, “He stands alongside Karl Barth as a man who changed the direction of theology significantly and perhaps permanently.”
In this book, along with a brief biographical sketch, Morris Ashcraft provides a concise and reliable guide to Bultmann’s system of thought and his continuing influence.
Dean Ashcraft was at Southeastern Seminary while I was there doing an MDiv and a ThM and a finer scholar and Christian you’ve never met. His book on Bultmann remains the finest of the genre. Students of the New Testament should all be required to read it.
According to his biographer, Konrad Hammann, Bultmann either sent or received around 20,000 pieces of correspondence over the course of his career!
That’s a lot of mail! And none of it was electronic!!!!
I’ll never understand why wearing a mask or getting the vaccine is “living in fear” but having a security team at church services on Sunday morning is “taking appropriate precautions”.– Josh Carlos
Personally, I’ll admit, I love his commentary on 2 Corinthians most, but I suppose it’s fair to say that his greatest commentary is the one on the Gospel of John. In many ways it has been surpassed but it continues to exert grand influence on the area of Johannine studies. I can’t think of a single commentary since that hasn’t made reference to his. Not one. It has even been republished numerous times- as recently as last year-
As the first volume in the Johannine Monograph Series, The Gospel of John: A Commentary by Rudolf Bultmann well deserves this place of pride. Indeed, this provocative commentary is arguably the most important New Testament monograph in the twentieth century, perhaps second only to The Quest of the Historical Jesus by Albert Schweitzer. In contrasting Bultmann’s and Schweitzer’s paradigms, however, we find that Bultmann’s is far more technically argued and original, commanding hegemony among other early-Christianity paradigms. Ernst Haenchen has described Bultmann’s commentary as a giant oak tree in whose shade nothing could grow, and indeed, this reference accurately describes its dominance among Continental Protestant scholarship over the course of several decades.
Bultmann was never ordained but he was frequently asked to preach and he was always active in the life of the Lutheran parish in Marburg. It was his task to stand at the door with the poor box and receive offerings as congregants left the service on Sunday morning. And he took this job seriously and performed it every Sunday he was in attendance (which was every Sunday he wasn’t elsewhere lecturing or preaching).
He was, to put it bluntly, a better Church member than the Fundamentalists who assail him without cause.
If you have never read any of his sermons, find a copy of this book and read them. You won’t regret it. You will regret it if you don’t, though.
Following the first meeting earlier this month of the Planning Group and further contact with the team at Gladstone’s Library, I’m delighted to be able to let you know that we have decided to aim for an in-person seminar at Hawarden from 7th to 9th April 2022. We will be in touch with further details nearer the time. Obviously, if the coronavirus situation worsens we will revert to a virtual meeting. I realise that this may not be the best news for those of you who would prefer not to have to travel, but the members of the planning group felt that as we value the personal interaction among ourselves so highly and yet have not been able to meet face-to-face since April 2019, it was important to try to reconnect personally next spring if we can.
I hope you are all enjoying a restful and/or productive summer.
Professor Susan Docherty
Professor of New Testament and Early Judaism/Head of Theology
Newman University Birmingham
Bultmann’s most celebrated volume needs no introduction. No one unfamiliar with it since its first publication has ever studied the New Testament seriously.
Pick up a copy if you don’t already have it.
Some years ago as a visiting prof at Uni Marburg theologische Fakultaet, I was told several times by different people about a certain non-lecture event. On the morning after that first Nazi pogrom, “Kristallnacht”, the regular lecture of Rudolf Bultmann was to take place.
His usual hall was on the third floor in the south east corner of the building with windows on two sides. For years the view had included the Synagogue of Marburg; but now, it was a smoking foundation.
Bultmann walked in at his usual time to a packed and silent room, everyone braced to hear what he might have to say – although all were now fearful to say anything. He came to the lectern, opened his folder, but immediately turned away from the students, walking over to the windows. For the entire period Bultmann stood staring out the window at the empty space and made no sound whatsoever. At the end of the time he returned to his notes, closed the folder, and walked out of the room.
Sometimes, many times indeed, silence speaks loudest of all. Bultmann became a member of the Confessing Church and an inveterate foe of the ‘German Christians’ and Naziism. Because of his standing he was left alone. Had he been a man of less importance there is no reason to believe he wouldn’t have died in a death camp.
- The best biography of Bultmann is that of Konrad Hammann (and it’s better in German). Particularly important is his discussion of Bultmann during the era of the Second World War.
- The best short study of Bultmann’s theology is Gareth Jones’s “Bultmann: Towards a Critical Theology“. This book has not received the very wide attention it deserves. It is indispensable.
People ask me from time to time how they can best be introduced to Bultmann’s theology and I always tell them- read BULTMANN! Once, though, you’ve read half a dozen or more of Bultmann’s books, these three are next on the list – at the top of the list of books ABOUT Bultmann that interested persons should read. Bultmann first, these three next. And then it’s back to Bultmann himself.
You will never learn about someone’s ideas if you only read what others think. You have to have first hand acquaintance with someone’s work. There are no shortcuts.
In the early 60’s Bultmann delivered the Gifford lectures in a series titled “History and Eschatology”. If you haven’t already, you can read those lectures, free. Here.
The following chapters contain the Gifford Lectures which I was invited to give at the University of Edinburgh from 7th February till 2nd March 1955 The printed text corresponds closely in substance to the lectures as they were delivered. Only minor additions have been made and the number of references to literature increased. I am conscious that there are many problems which should be discussed further than was possible for me within the framework of these lectures and I must be content if my attempt to deal with them contributes to such further discussion.
I cannot let these lectures be published without saying how deeply grateful I am for the honour of being invited to give the Gifford Lectures and also for the great hospitality and the manifold and helpful kindness which I experienced during the weeks I spent in Edinburgh.
When the Society for New Testament Studies held its annual meeting in August 1976 at Duke University, Durham, North Carolina, the secretary read out at the opening session the names of members who had died since the previous meeting. When this is done, the chairman usually invites those present to stand for a moment in respect for the memory of departed colleagues. On this occasion, when the names were read in alphabetical order, the first was that of Professor Dr. Rudolf Bultmann, and as soon as his name was read out, the audience rose to its feet as one man: such was the esteem in which this veteran scholar was held, by those who disagreed most profoundly with him as well by members of his school.
Rudolf Bultmann was appointed Lecturer in New Testament at Marburg in 1912. After four years there he moved to Breslau and then to Giessen, but in 1921 he returned to Marburg as full professor, and remained there for thirty years of active teaching and then for twenty-five years of active retirement.
Outside the academic world he became known first for his identification with the Confessing Church movement in its opposition to the Hitler regime, and then for his ‘demythologizing programme’. In both respects he was moved by concern for the purity of the gospel. The demythologizing programme attempted to remove what he considered to be all irrelevant stumbling-blocks in the way of the gospel so that men and women might be confronted by the unencumbered offence of the cross. Like a number of other German theologians, he was more Lutheran than Luther: he deplored any appeal to the historical foundation of Christianity on the ground that justification by history was simply one form of justification by works and therefore inimical to the gospel of justification by faith alone.
He was not sceptical for the sake of scepticism, and some who could be described as being just that could not understand why, in view of his negative attitude to the historical evidence, he bore firm witness to Jesus as the Word became flesh. The reason was not far to seek: he knew whom he had believed.
Every bit of this is aggressively ignorant. Invincibly ignorant.
Rudolf Bultmann, the most important New Testament scholar in the history of Christianity, died on the 30th of July, 1976.
Fundamentalists and the ignorant have demonized Bultmann as some sort of heretic but nothing could be further from the truth, as anyone who has bothered to read Bultmann’s bio or even his sermons knows.
Take a little time to read Bultmann, instead of reading about Bultmann, and you’ll come to appreciate the great man for yourself.
Lest we forget…
One of Bultmann’s more important books, Jesus and the Word correctly notes that virtually everything we think we know about Jesus stems from documents composed by persons of faith. We have, it’s fair to say, very scant knowledge of the Jesus of History. Spend some time today reading this volume. Free, here.