The Analogy of Advent Rather Than The Analogy of Being: The “Christ-Myth” Demythologized

A large number of analyses come up short by dwelling upon the historical question, often falsely construing Barth’s inversion of the order of the historical enterprise and the resurrection of Jesus as an aspect of his historical skepticism. For Barth the resurrection of Jesus is not a datum of the sort to be analyzed and understood, by other data, by means of historical critical science. While a real event within the nexus of space and time the resurrection is also the event of the creation of new time and space. Such an event can only be described as an act of God; that is an otherwise impossible event. The event of the resurrection of Jesus is that of the creation of the conditions of the possibility for all other events, and as such it cannot be accounted for in terms considered appropriate for all other events. This is not the expression of an historical skeptic, but of one who is convinced of the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God.[1]

The above quote from Robert Dale Dawson captures a significant point in regard to the apocalyptic-dialectical nature of Barth’s theory of history-revelation; particularly this clause: “This is not the expression of an historical skeptic, but of one who is convinced of the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God.” It fits well with Eberhard Jüngel’s ‘demythologizing’ project—if we want to call it that—vis-à-vis Rudolf Bultmann’s understanding of ‘myth’ and ‘demyth.’

As David Congdon develops Bultmann’s understanding of myth and demythologizing what comes to the fore, particularly as he places Jüngel into conversation with Bultmann, is how ‘myth’ coalesces with what Dawson describes, with reference to Barth’s doctrine of resurrection, as ‘the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God.’ Often when we hear “myth” we think in terms of its profane or pagan etiology (or lexical origination, colloquially understood); when we hear myth we hear fairytale. But this is precisely not what Bultmann, Jüngel, or Barth understand as the entailment of myth (Barth’s language is actually saga instead of myth; roughly as corollary with Bultmann’s myth). In order to explicate this further I am going to quote Congdon (again, don’t tell him) as he develops Jüngel’s own understanding of mythos as this relates to knowledge of God. Congdon writes at length:

According to Jüngel, faith as the knowledge of God is concerned with a person’s existential relocation (i.e., knower located with the known) and not with the world’s theoretical explanation (i.e., known located with the knower). The knowledge of God is not a worldview but rather and existential event, as the dialectical revolution in theology discovered anew. Demythologizing is necessary in order to prevent theology from losing sight of its proper task as the articulation of this existential relation to God. In this way it furthers the project of dialectical theology. Demythologizing continually unsettles and reorients theology, and in so doing preserves the practical truth of the Christ-myth. Commenting on Luther’s axiom that “our theology is certain because it places us outside ourselves [ponit nos extra nos],” Jüngel presents the summation of his theological argument for the necessity of demythologizing:

Those who in faith know the mystery of Jesus Christ, who are thus placed outside themselves, find their existential place “in Christ” (2 Cor 5:17). This mythical power to localize the knower anew is the truth of myth preserved in Christianity. But this is precisely what is obscured by the “theoretical” act of knowledge that takes place concurrently in myth, which localizes the known—the God who comes to the world—in the context of the reality of the knower and consequently in the context of his or her world, thus making God a worldly object. . . . Christian theology therefore requires demythologizing. It is necessary in order to expose the eminently “practical” truth of the christological myth: the truth of the divine word that interrupts human beings and calls them outside themselves. . . . Demythologizing therefore serves the truth of myth by destroying the “theoretical” world-explanation of myth in order to expose the “practical” power of mythical words to move our existence and in doing so to impart a new approach to human being-in-the-world.

Demythologizing is nothing less than the necessary entailment of faith in Jesus Christ. The knowledge of Christ in faith not only relocates the believer existentially but also precludes from the start any attempt by the believer to give theoretical certainty to her knowledge. Faith that conforms to the truth of the Christ-myth is, to use Jüngel’s earlier expression, an adaequatio totus homo ad rem—a correspondence of the whole person to the thing. But since the res, the object of faith, is Christ himself, the Lord of all creation, the person who corresponds to this object experiences a fundamental displacement from herself. The “certainty of faith” (Glaubensgewissheit), precisely because it is grounded in the “certainty of God” (Entsicherung) of oneself.” We only participate in the practical truth of the christological myth by being placed extra nos. The stabilization of this myth in the form of a theoretical explanation involves remaining in se, and thus is impossible on the grounds of the Christ-myth itself. This is another way of saying that the myth of Jesus Christ demands the ongoing task of demythologizing.

The Christ-myth radically differentiates itself from every other myth. Because the kerygmatic Christ-myth involves a strict differentiation between creator and creature—between grace and sin, gospel and law—that defies every attempt to systematize it and thus secure one’s place within it, the practical truth it communicates is one that cannot coexist with an abstract theoretical truth or worldview. In this way the Christ-myth fulfills the genuine purpose of myth, which “expresses the insight that human beings cannot secure themselves through . . . reason.” Religious myth in the general sense described and denounced within scientific myth-criticism do not have their basis in this creator-creature differentiation. They lend themselves, therefore, to what Calvin calls the “perpetual factory of idols” that characterizes human nature—what we might call the “perpetual factory of worldviews.” Practical truth takes the form of theoretical truth in the case of myth-in-general, whereas the practical truth of Christ is one that perpetually demythologizes theory. Myth-in-general grants existential relocation by providing epistemological certainty (in the form of Welterklärung or Weltanschauung); the Christ-myth provides epistemological certainty only by granting existential relocation (in the form of faith). The myth of Christ overcomes the subject-object divide not through an explanation of the object but through the justification of the sinful subject. Christian faith is essentially a demythologizing faith or it is not faith in Jesus Christ.[2]

On pace with this, the four evangelists (Matthew, Mark, Luke, and John) engaged in a type of ‘demythologizing’ project. Without the illumination, and more, in the case of the Apostles, the inspiration of the Holy Spirit, the evangelists and the rest of the illuminated masses (particularly the five hundred witnesses alongside the Apostles cf. I Cor. 15), would have simply remained at the level of ‘myth’ when it came to the Christ. Even though they had personal experience with Jesus, the Disciples, without “demythologizing” the events of the “Christ-myth” would have simply remained at the level of subjects looking at an object who had no incisive or theological meaning, no gospel (kerygmatic) significance for their lives. This is what the Synoptics and the Gospel of John are engaging in; giving theological significance to the “mythological” events of Christ’s life (events that appear, on the face, to simply have horizontal significance alone). Does this make sense?

The reason I started this all off with the Dawson quote, with particular focus on his language of “the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God” is because I wanted to foreground this discussion with a category that would allow us to appreciate what is meant by “demythologizing” when it comes to Bultmann’s and Jüngel’s projects, respectively. In other words, as is present in Barth, the reality of the Christ-event is a sui generis non-analogous event that has broken into history and set the limits of real reality by his seemingly and merely historical existence. That’s what Bultmann’s ‘Christ-myth’ is intended to signify (as I understand it); that if left to itself, Jesus Christ appears as just another human who comes to signify a personage of theoretical and religious importance within a worldview system that is pinned up by the manufacturing of various proofs and legendary tales. But what encounter with the Christ does in the lives with eyes to see and ears to hear is immediately invoke a process of ‘demythologization’, or the eruption of recognition that this man [of Nazareth] is actually someone greater than mere myth; instead he is the God-man who has broken the surly bonds of this creation and set it anew. It is as the disciple of Christ comes into this realization that they are decentered and recentered only as they find their human being in the new creation of God in Christ. Here, knowledge of God is ‘secured,’ but only in the faith of Christ and not in any theoretical basis constructed by an abstract humanity come to God on its terms.

P.S. I was unable to work the language of ‘analogy of advent’ into this post; but conceptually it is present. We will have to overtly deal with that as Congdon details that in Jüngel’s theology at a later date.

Addendum: Because of some push back from someone I know on FB, and through blogging over the years let me say the following for other’s benefit: I am not becoming Bultmannian. The content of this post moves liberally and freely back and forth between Bultmann, Barth, and Jüngel; without making important points of distinction. I remain committed, at most, to what Hunsinger calls the “textual” Barth, which means I am committed to a pretty traditional mode of theological reflection and consideration. What is in this post represents something very bloggy. My contact was concerned that I was seemingly moving into a Bultmann and Congdon direction. No, I’m not. If I had the space and time and energy I could draw out what I am doing. But this post before this addendum was already 1500 words; which is long for blog reader’s attention spans. It is hard to broach topics like this in the space I have to work with, and make important and clean distinctions along the way. The reason I felt motivated to post this one was because there are, what I think amount to equivocal soundings in Bultmann’s trajectory that correlate with Barth’s analogy of faith approach. But the reality is that Barth grounds the relationship between God and humanity in a heightened emphasis upon the antecedent reality of God which is not reducible to the sort of soteriological-dialectical approach that Bultmann and Congdon are proponents of. In other words, Bultmann and Congdon ultimately reduce God to an extra-mental reality between the knower and God, such that God’s reality is purely reduced to encounter or experience that people have when they are faced with the “kerygmatic” reality of the Christ. And when I say “extra-mental” what that really means is that the Christ event is not contingent upon his objective and concrete penetration into the world in the incarnation, but instead his reality becomes contingent upon existential encounter in the knower. In this sense the Christ could become evaporated to idea, even if Bultmann et al say otherwise. I do recognize this as a serious problem, and it does lead to other deleterious conclusions such as denying the bodily resurrection of Christ (so we have people referring to the “Easter-Faith-Christ” etc.), and denying any notion of the after-life in the eschaton/heaven (as David Congdon does). So my post was intended to help me process this through (you know “write to learn”), but I can see how it makes it seem as if I’ve softened up to a Bultmannian trajectory; that couldn’t be further from the truth. Just to be clear.

Here is something I wrote very recently that attempts to make clear what I ultimately think about David Congdon’s move to a Bultmann mode of theological reflection. Just to reiterate. I haven’t changed on this.


[1] Robert Dale Dawson, The Resurrection in Karl Barth (UK/USA: Ashgate Publishing Company, 2007), 13.

[2] David W. Congdon, The Mission of Demythologizing: Rudolf Bultmann’s Dialectical Theology (Minneapolis: Fortress Press, 2015), 455-58.


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