What is demythologization?

Answer

The concept of demythologization originates from Rudolf Bultmann, a prominent theologian and New Testament scholar in the 20th century. Bultmann believed that the New Testament was simply the human account of the writers’ divine encounter with God in Christ. According to Bultmann, the Gospel writers used the only terms and concepts available to them at the time, which were closely tied to the miraculous and supernatural, elements that Bultmann considered as myth.

Bultmann proposed that to make the gospel relevant and acceptable to modern thinkers, the New Testament needed to undergo demythologization. This meant removing the mythical (miraculous) elements to reveal the underlying universal truth in the stories. Bultmann identified this universal truth as God acting for the benefit of humanity through Christ. However, he argued that accounts such as the virgin birth, walking on water, multiplying bread and fish, restoring sight to the blind, and even Jesus’ resurrection should be stripped of their mythical aspects as they were additions to the core message. Today, various forms of Christianity embrace this approach, whether or not they credit Bultmann. This perspective, often referred to as “mainline liberalism,” advocates for a demythologized interpretation of the Bible. Liberalism emphasizes a general goodness of God, the brotherhood of humanity, and following Christ’s example while diminishing or rejecting the miraculous.

What Bultmann overlooked was that the miraculous (referred to as mythical by him) is fundamental to the gospel. Additionally, people in the 1st century were not simply naive and easily swayed by the miraculous, while so-called “modern man” is more discerning. When the angel informed the virgin Mary of her impending pregnancy, she was well aware that such an event was extraordinary. «Then said Mary unto the angel, How shall this be

, seeing I know not a man? », (Luke 1:34). Joseph likewise had to be convinced (Matthew 1:18-21). Thomas knew that a resurrection was not usual after crucifixion and demanded firsthand evidence before he would believe (John 20:24-25).

Paul had to counter a teaching that had shaken the believers in Corinth. In defending the doctrine of the resurrection, Paul explains that a demythologized gospel is not good news at all. Jesus’ resurrection is a fact of “first importance” «and that he was buried, and that he rose again the third day according to the scriptures: », (1 Corinthians 15:4), and it is historical and verifiable (verse 5). “If Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied” (verses 14–19).

In summary, the New Testament does not need to be demythologized. What Bultmann called myth is really the miraculous, and the miraculous is at the heart of the New Testament—from the virgin birth, to the resurrection of Jesus, to His return, to the resurrection of the believer. If anything, the “modern thinker” needs to be reintroduced to the “pre-modern mindset” that was at least open to supernatural intervention.