Philip Arthur Bence PhD Thesis - Research@StAndrews:FullText

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p. 17,21,23. (Note also, "The Christ of Faith," in Hugh
Anderson and William Barclay, ed., The New Testament in
Historical and Contemporary Perspective. (Oxford: Basil
Blackwell, 1965), p. 261-80.)
Cf. "The fact that we become hearers and doers of
the Word of God signifies the realisation of a divine
possibility, not one that is inherent in our human nature.
Freedom to know the true God is a miracle, a freedom of God,
not one of our freedoms." Barth, "No," in Natural Theology.
Translated by Peter Fraenkel. (London: Centenary Press,
1946), p. 117; and "It [the Word of God] is one and the
same, whether we regard it as revelation, as the Bible, or
as proclamation." Barth, I.1.. p. 136.
Cf. "The kerygma is incredible to modern man, for
he is convinced that the mythical view of the world is
obsolete. . . . Does the New Testament embody a truth which
is quite independent of its mythical setting? If it does,
theology must undertake the task of stripping the kerygma
from its mythical framework, of 'demythologizing' it."
Bultmann, "New Testament and Mythology," in Kerygma and
Myth. 1:3.
"Kerygmatic theolo gy needs apologetic
theology for its completion. . . . MpologetIc t'neology Is
'answering theology.' It answers the questions implied in
the 'situation' in the power of the eternal message and with
the means provided by the situation whose questions it
answers." Tillich, Systematic Theology. 1:6.
Cf. "We are coming to the innermost center of the
Christian understanding when we say: Man is the event of a
free unmerited and forgivin g , and absolute selfcommunication
of God." Rahner, Foundations. p. 116.
"His [Jesus'] estimate of human personality,
Its divine origin, its spiritual nature, its supreme value,
its boundless possibilities, has been rightly called his
most ori g inal contribution to human thought." Fosdick, "I
Believe in Man," in Adventurous Religion. p. 36,37.