The fact that interest in Rudolf Bultmann is in decline in both North America and England is perhaps indicated by the difficulties the author of this work had in finding a publisher willing to accept it. Bultmann is unquestionably one of the most important theologians the 20th century produced, if importance is judged by the influence he exercised over the theological agenda of his time. His programme of demythologization established him as an important force in both NT study and systematic theology. In the last two decades, however, there has been a growing reaction against Bultmann’s views in many circles. The rise of the so-called ‘New Quest of the Historical Jesus’ (associated with Käsemann and Bornkamm), and the new interest in the history of Jesus (obvious in the works of Pannenberg), point to a growing dissatisfaction with Bultmann’s approach to both the NT and history. Although Bultmann is no longer the theological force which he once was, some of the questions he addressed are still of relevance. This book provides a helpful guide to a selection of such questions.
Dr Painter (who is head of the Division of Religious Studies at La Trobe University, Melbourne, Australia) provides a useful guide to Bultmann’s approach to the history of Jesus. He provides a careful study of Bultmann’s understanding of the theological relevance of existentialism (and criticizes those who interpret Bultmann solely in terms of Heidegger); his hermeneutical presuppositions underlying his NT exegesis; his account of the resurrection of Jesus; his understanding of the significance of Jesus Christ; and his views on the relation of faith and understanding. In every area we find a workman like and generally reliable account of Bultmann’s views, and useful references to the secondary literature. Painter is no uncritical admirer of Bultmann, and has little hesitation in pointing out at least some of the obvious weaknesses of his approach (for example, his strongly subjective understanding of the resurrection).
This book is not suitable as an introduction to Bultmann. It is likely to be of interest to the reader who is already familiar with Bultmann’s position, and wishes to extend both his own understanding of the intricacies of that position and gain a familiarity with the secondary literature on the subject. It should be noted that Painter does not deal at length with Bultmann’s works of NT scholarship, such as the History of the Synoptic Traditionand the concept of ‘form-criticism’ which it developed. The prime concern is Bultmann’s understanding of Christian theology as it is related to the history of Jesus. For this reason the book is likely to be considerably more useful to those concerned with NT interpretation and systematic theology, rather than those primarily interested in the text of the NT. Such readers will already be familiar with Robert C. Roberts, Rudolf Bultmann’s Theology: A Critical Interpretation (London: SPCK/Grand Rapids: Eerdmans, 1976), and will find this book a useful counterweight to Roberts at points. Although Painter’s contribution to our understanding of Bultmann is not particularly exciting or original, merely adding one further work to an already burgeoning list of books and articles on the subject, and is unlikely to lead to a revision of his importance, it ought not to be overlooked.
