Table of Contents

PART I INTRODUCTION 1.Short Biography and Reception of Bultmann PART II BULTMANN AND THE LOCK 2. Paradigm and Paradox: John 1:14 3. Flesh or Glory? 4. Historie or Geschichte PART III BULTMANN'S KEYS RENEWED 5. Demythologizing and Justification by Faith 6. From Cartesian to Anti-Cartesian Thought 7. A Post-Structural Context 8. Wittgensteinian Parallels PART IV BULTMANN UNLOCKED 9. Dissolving Locks and Philosophy 10. Implications for Theology and Religious Studies

Promotional Information

A new reading Bultmann as a unique scholar leading to the keys that unlock the distinct character of Bultmann's thought.

About the Author

Tim Labron is Professor and Department Chair in Philosophy and Religious Studies at Concordia University of Edmonton, Canada. He is author of Science and Religion in Wittgenstein’s Fly Bottle (Bloomsbury, 2016), Bultmann Unlocked (Bloomsbury, 2011), Wittgenstein and Theology (Bloomsbury, 2009), and Wittgenstein’s Religious Point of View (Bloomsbury, 2006).

Reviews

Only a few years ago taking a degree in Christian origins or Protestant Christian theology would have included at least some acquaintance with Rudolf Bultmann. But Bultmann's writings, like Eliade's in the field of comparative religion, are now more often criticized or simply ignored. Dr. Labron, while not overlooking the problems with Bultmann's work, insists here on its perennial value for scholars in general and Christians in particular. He considers Bultmann's key point to be succinctly expressed in his exegesis of John 1:14a, underlining the divine as the counter-pole to the human, and the incarnation as a deep paradox. Labron emphasizes Bultmann's radical, independent thought, while also lingering on its deep points of similarity with Ludwig Wittgenstein. Bultmann's critique of objective historical research-stated more generally and in Christian terms: the human proclivity to justify oneself-encourages Labron to challenge some of the current assumptions in the academic study of religion by honouring the role of religious observers. Indeed, throughout this book Labron seeks to unlock the potential he sees in Bultmann to generate fresh thought and sound Christian theology. This book is a superb testimony to the creative energies of both these German and Canadian scholars.
*Michel Desjardins, Professor of Religion and Culture, Wilfrid Laurier University, Waterloo, Ontario, Canada.*

Labron notes that the work of Bultmann has fallen into obscurity. If his work is mentioned these days, its fate is a dismissive nod consigning it to the dustbins of the past. Labron rightly argues that this situation is unjustifiable, a consequence of a failure to grasp the import of Bultmann's work. That failure is rooted in misunderstanding, which Karl Barth noted, was common among Bultmann's contemporary critics. Nothing has changed. The aim of his book is to unlock Bultmann's thought from obscurity and the prison of dismissive misunderstanding. He does not seek to gain uncritical acceptance of Bultmann's thought, but to reveal what Bultmann called the actual scandal of the gospel. Using his own work on Wittgenstein and post-structuralism he sets out to show that Bultmann's existentialism is actually opposed to Cartesian thought, thus requiring reassessment.
*John Painter, Charles Sturt University, Australia*

Tim Labron has written a highly provocative book on Wittgenstein and Theology. He argues that Wittgenstein's philosophy moves away from the prevalent Western tradition of philosophy towards Jewish thought and finally Christian thought. Whereas Western philosophy and theology largely follow the Platonic and Cartesian paths, Wittgenstein doesn't, not does Chalcedon. This is only one of the many challenging points of this clearly written and well-argued study. It will no doubt provoke discussion about the relationship of Wittgenstein's philosophy to theology, and it should.
*Ingolf U. Dalferth, Claremont Graduate University, USA and University of Zurich, Switzerland.*

Wittgenstein and Theology is a courageous statement in an age when few theologians are able or willing to undertake such original and broad examinations of traditional and contemporary questions. Labron has produced a work which will be of interest to both Wittgenstein specialists and to those who are more generally interested in the relationship between modern philosophy and theology in the Christian tradition.
*David Goodill OP, Blackfriars Hall, University of Oxford, UK.*