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87 Bultmann, R. (1961) Existence and Faith, trans. Schubert M. Ogden London: Hodder and Stoughton, p. 291. 88 Bultmann, R. Theology of the New Testament, p. 250. 89 Bultmann, R. The Presence of Eternity, p. 96. , p. 117. , p. 68. ’92 Geschichte, however, unlike Historie, cannot be reduced to casual connections or psychologism; rather, it is the interpretation of the observer regarding natural events in relation to one’s life. ’94 It follows that the chronological events of Jesus’ life, for example, are necessary, but not sufficient, for Geschichte – which itself requires the subjectivity of the observer.

47 The fact that Bultmann and Heidegger see a similar problem, namely, the traditional subject/object schema, and that Bultmann uses some of Heidegger’s conceptions for clarification, does not necessitate an inherent link between Heidegger and Bultmann. Bultmann himself best explains this: ‘I can refer to Friedreich Gogarten’s work Demythologization and the Church, which makes it clear that we do not necessarily subscribe to Heidegger’s philosophical theories when we learn something from his analysis.

61. 53 Bultmann, R. Jesus Christ and Mythology, p. 45. 50 44 BULTMANN’S KEYS RENEWED fear they have missed the real problem. ’54 Demythologizing is not a matter of philosophical speculation; rather, it is a tool of New Testament study. 55 Thus, as Macquarrie notes, Bultmann’s use of Heidegger is a matter of clarification of conceptual matters, but is not foundational, ‘the existential analytic [of Heidegger] is not the source of Bultmann’s theology. ’56 The source, in the present study, is found specifically in John 1:14a and justification by faith.

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