Philip Arthur Bence PhD Thesis - Research@StAndrews:FullText

321
'"Significance of the Historical Jesus," in Faith
and Understanding. p. 241. (Cf. "The proclaimer must
become the proclaimed, because it is the fact that that he
proclaimed which is decisive. The decisive thing is his
person {not his personality}, here and now, the event, the
commission, the summons. When the primitive community
called him Messiah they were confessing that he was the
decisive event, the act of God, the inaugurator of the new
world. The definitive element in the concept of the Messiah
is not the kind of nature which may be ascribed to him."
Bultmann, "The Christology of the New Testament," in ibid.
p. 284.)
"Bultmann, "A Reply to the Theses of J.
Schniewind," in Kerygma and Myth. 1:117. (Cf. "It is often
said, most of the time in criticism, that according to my
Interpretation of the kerygma Jesus has risen in the
kerygma. I accept this proposition. It is entirely
correct, assuming that it is properly understood. It
presupposes that the kerygma itself is an eschatological
event, and it expresses the fact that Jesus is really
present in the kerygma, that it is his word wich involves
the hearer in the kerygma. If that is the case, then all
speculation concerning the modes of being of the risen
Jesus, all the narratives of the empty tomb and aLL t&e.
Easter legends, whatever elements of historical fact they
may contain, and as true as they may be in their symbolic
form, are of no consequence. To believe in the Christ
present in the kerygma is the meaning of the Easter faith."
From "The Primitive Christian Kerygma and the Historical
Jesus," in The Historical Jesus and the Kerygmatic Christ.
p. 42.)
"Bultmann, "The Crisis in Belief," in Essays. p.
11,12; New Testament Theology. 1:307,08. The three terms,
"kerygma," "proclamation," and "preaching," although closely
related, are not interchangeable. "Kerygma" refers to the
content of the Christian message. "Proclamation"
(verkundigung) to various means of making that message
known, and "preaching" (predigt), more specifically, to
sermonic proclamation. Without doubt, proclamation of the
kerygma is central to Bultmann's theology. And within the
broader action of proclamation, preaching takes
pre-eminence. "A miracle is in fact every deed--though it
is not strictly a human deed--and every event which takes
place where the Spirit and mind of Christ hold sway. And
where does Christ hold sway? Wherever the Word of the
Gospel is preached and heard in faith." Bultmann, "St.
Matthew 11:2-6," from This World and Beyond. p. 108.
"Bultmann, "Bultmann Replies," in Kerygma and Myth.
1:208,09. (Cf. History and Eschatology. (Edinburgh:
Edinburgh University Press, 1957), p. 151,152. In
Bultmann's writing, 'eschatological' refers only
secondarily, if at all, to future cosmic events {events
unverifiable, in his opinion), but primarily to the ever
present {since the death of Christ) possibility of the
individual life of faith. As opposed to a common use of
'eschatological', to denote a great universal world changes