A Post-Bultmannian ‘New Quest’
The Resurrection of Jesus of Nazareth, by Willi Marxsen (Fortress, 1970, 191 pp., paperback, $1.95), is reviewed by Daniel P. Fuller, dean of faculty and associate professor of hermeneutics, Fuller Theological Seminary, Pasadena, California.
Marxsen’s book on the resurrection of Jesus is a cogent and highly readable presentation of a post-Bultmannian understanding of the resurrection of Jesus. His intended audience is the layman and the Church at large, and to make the work marketable to the entire Christian world he omitted bibliography and footnotes. Also, he mentions none of the scholars prominent in the discussion of the relation between our faith today and the resurrection of Jesus in the past. Yet this New Testament professor at Münster is obviously quite at home in all the ramifications of this discussion. He presents his views of the resurrection in a way that earns the respect of scholars and yet is understandable to the layman.
With deep conviction Marxsen argues that evangelicalism in Germany (and he would add England and America) formulates its understanding of faith in the risen Jesus in ways so incoherent and at variance with the facts that such faith can continue only at the cost of being a superstition. How, he asks, can many, evangelicals forthrightly affirm that the bodily resurrection of Jesus is a historical event and yet assert that its reality cannot be known by the methods of historical investigation that teach us about all other past events? Marxsen believes it is absurd for evangelicals to say that they know, simply by faith, that Jesus rose, and then to affirm that such an event exists independently of faith, so much so that it is the basis for faith. Or if (as I would say) life-changing faith that Jesus is risen comes from knowledge gained simply by historical investigation, then faith, Marxsen objects, would no longer be a “venture”; it would simply be an acknowledgment of what is true and thus a fulfillment of men’s sinful desire to see signs and wonders before they believe.
In distinction to these approaches, Marxsen argues that the knowledge “Jesus is risen” comes only as an inference—as an interpretation from the fact that when he heard Jesus Christ proclaimed, the Christian was miraculously moved to have faith in him. “Someone discovers in a miraculous way that Jesus evokes faith even after his death. He now asks what makes it possible for him to find faith in this way. The reason is that the Jesus who died is alive.” Because this faith arose miraculously, “contrary to all human reason,” one could never say that by his believing he brought about the resurrection of Jesus. Rather, since faith in Jesus has happened to him miraculously, he understands Jesus’ “resurrection” to be all of a piece with this miraculous work of God.
But this faith does not provide any basis for reasoning back to what happened at Easter, says Marxsen. It cannot, for example, form an opinion as to whether Jesus visibly and corporeally appeared to Peter. Saying that Jesus rose bodily was indeed the way the New Testament writers confessed their faith that Jesus was risen, but in so doing they simply borrowed various and conflicting ideas of a resurrection from the dead that were already in their culture. What they basically meant by saying “Jesus is risen,” and what we should mean by some such statement today, is that God has vindicated and given all authority to “the cause of Jesus,” so that Jesus’ teaching that men should rely on God, and thus be willing to lose themselves in loving their neighbors, is to be followed in the knowledge that somehow “we shall be safe” despite the threat posed by death.
It is because Marxsen makes Jesus’ teaching the content of resurrection faith that Jesus of Nazareth is in the title of his book. By making Jesus’ teaching and purpose of life the parallel for Christian faith today, Marxsen puts himself in the general class of post-Bultmannians who have embarked on a “new quest of the historical Jesus.”
In support of his view, Marxsen places heavy emphasis on the apparent discrepancies in the way the gospel narratives and Paul in First Corinthians 15 report the happenings from Good Friday onward. He concludes that “if people had been really interested in the mode of the resurrection, this would have surely have been depicted in [more] uniform terms.” Since it was not, the essential thing is not the corporeality of Jesus’ resurrection body, the empty tomb, the Objectivity of the appearances, or the sequence of events that, according to Luke, climax in the Ascension. Rather, to have faith in Jesus as risen means to align one’s life with the fact that God has made “the cause of Jesus” to continue.
But to make this thesis stand, Marxsen has to disengage the faith of Peter and Paul from any corporeal resurrection appearance of Jesus. Although I would argue that only because the risen Jesus had empirically appeared to Peter could he preach the resurrection of Jesus at the very city where Jesus had recently been crucified, Marxsen effortlessly says, “The way in which Peter’s faith was sparked off after Good Friday is unimportant.” I also contend that the risen Jesus’ empirical appearance to Paul is the only explanation for how this persecutor of the church, zealous for the Jewish distinctives, came to preach Christ and offer to the Gentiles the very blessings promised to Israel—and without requiring them to adhere to Jewish distinctives. But Marxsen gratuitously (I would argue) says, “There is no doubt that [Paul] intends to express the fact that the impulse to faith came from outside himself—and this, let me stress once more, whether he actually saw Jesus or not.” But if the faith of Peter and Paul can be explained only by the factuality of the appearances of the risen Jesus, it surely must follow that our faith, like theirs, must confess the corporeality of Jesus’ resurrection—or be no Christian faith at all.
Inadequate Basis For Biblical Proclamation
The Strange Silence of the Bible in the Church, by James D. Smart (Westminster, 1970, 186 pp., $1.95), is reviewed by George Eldon Ladd, professor of New Testament exegesis and theology, Fuller Theological Seminary, Pasadena, California.
James D. Smart, professor of biblical interpretation at Union Seminary in New York, is troubled because in the circles in which he moves the Bible is neglected and its voice is therefore silent. His aim in this stimulating book is to help revitalize the preaching, study, and reading of the Bible.
The reason for this “strange silence,” says Smart, is the form in which the biblical message is embodied. He maintains that the world view within which the biblical authors wrote was of a three-decker universe peopled by angels and demons, with a God who constantly acts in visible and audible historical form. But modern man can no longer hold this world view. The historical method, which arose out of the enlightenment, demands that the events in biblical history be reconstructed by the strict historical-critical method; the picture this gives is very different from that of the biblical narrative, and excludes all supernaturalism. Loss of confidence in the Bible’s account of history has been accompanied by loss of confidence in its message. Smart writes as one who accepts the modern anti-supernaturalistic world view but wishes to restore confidence in the Bible’s message.
The Bible is the witness to revelation, which Smart defines as “the actuality of God with man.” The Bible tells of how God acted in historical events to confront man with his own presence. Here is the reality: personal confrontation in history. Smart agrees with Bultmann that the Bible must be “demythologized,” but he will not accept Bultmann’s existential interpretations of the revelatory events. He insists that the place where God acts is not human existence but objective, historical events, which must be reconstructed by the historical method.
However, God’s acting is always hidden, says Smart; it cannot be seen with the eyes or heard with the ears. It can be discerned only by faith. History (Histone) is the object of a ruthless critical method. Theology—the acting of God (Geschichte)—is the hidden meaning of these events in which God entered into personal relations with men (this is not what Martin Kähler meant by these terms). The problem with the Bible for the modern man is that its authors externalize and objectivize that which is always hidden. History and theology are, then, two different approaches to the Bible, both of which are valid and necessary. The problem is that the Church has lost sight of theological understanding.
This is an appealing solution, because it is partly true, at least in my judgment. Yet I want to raise a few criticisms. First, Smart writes as if there were a fixed body of historical-critical findings about which all modern scholars agree. This egregious error gives a completely false impression. There is a world of difference between the historical-critical findings of a Bultmann and those of a Cullmann, of Bornkamm and of a Bruce. Criticism has its ebbs and flows, for it is a strictly human discipline, and there is no “orthodox” body of modern critical-historical findings. Many eminent scholars think the Bible is basically correct in its report of historical events, while others, like Smart, feel they must radically reconstruct the biblical history.
Second, to insist that the acts of God in history are always hidden misrepresents the deepest biblical intention. Sometimes they are. For instance, no one at Golgotha could see that Jesus was atoning for the sins of the world. But the resurrection is different. The disciples, including Paul, insist they have actually seen the risen Jesus with their eyes and heard him with their ears. Only such objective experiences, evident to the physical senses, convinced them that Jesus was indeed alive again.
Third, Smart does not make clear the role of the word in revelation. He criticizes G. E. Wright for neglecting revelation in word, and thinks that Cullmann’s salvation history would make God’s self-revelation directly accessible to the historian (in fact, Cullmann insists on the role of the normative interpreting prophetic word, of which the Bible is the final term). In my own view, the acts of God in history, even when miraculous, are not self-explanatory; without the interpreting prophetic word they are ambiguous. Even Jesus’ close friends thought he was insane (Mark 3:21). Although there are hints, Smart does not adequately discuss the role of the word in revelation.
Fourth, Smart’s definition of revelation suggests it still continues. “That continuing presence [of God] in history, then, is the reality of the Christian revelations.” If so, why do we need an ancient book at all? Smart says the early Church recognized in the canonical writings the “essential witness to the revelation.” But if revelation occurs today, do we not need a current witness to assure us that it is revelation? Smart is confusing at this point.
Smart so badly caricatures the conservative position (pp. 120 f.), at least as I understand it, that the prospect of fruitful dialogue seems dim. However, I am glad that a man like Professor Smart is deeply concerned about restoring confidence in the biblical message. In this important book he wrestles earnestly with fundamental issues.
Distinctively Undetached
Christianity and Comparative Religion, by J. N. D. Anderson (Inter-Varsity, 1970, 126 pp., paperback, $1.95), is reviewed by Robert Brow, teacher of argument analysis and ideologies, Glendon College of York University, Toronto.
This is a carefully argued explanation of the distinctiveness of the Christian faith in relation to syncretism, various kinds of mysticism, and the theology of dialogue. The author argues that the historicity of the facts proclaimed, the nature of salvation through Christ, and the character of God make Christianity radically different from other forms of religion.
J. N. D. Anderson is director of the Institute of Advanced Legal Studies in the University of London, a world authority on Islamic law, and the recently appointed chairman of the House of Laity of the Church of England. He writes as an evangelical Christian, making “no pretension whatever to an attitude of religious detachment.” This is not therefore a work of comparative religion as understood in a secular university. Nor is the scholarly reasoning of a lawyer likely to impress the counter-culture student who is high on Zen or Krishna Consciousness. It could be a useful eye-opener to the Baha’i and to some Christians who assume that all religions are basically one.
The final chapter is entitled “No Other Name?” This alone would make the book a necessary buy for any preacher’s library. We all have to answer questions about the lostness of the heathen. Beginning with the absolute uniqueness of Jesus Christ, and the fact that no one comes to the Father but by him, and that there is no salvation in any other, Professor Anderson sets this in the context of the Old Testament. Abraham, Moses, David, and John the Baptist all came to know God by faith and were forgiven through Christ’s sacrifice. None of these, nor any of their contemporaries in other nations, could be saved by good works, or by living up to their own moral standards. Any who are saved must be saved through Christ alone.
But the question is, What knowledge and what attitude are necessary for the one way of salvation? Professor Anderson argues that humble repentance and faith indicate a true work of God in the heart, and that to those who have this kind of faith, Christ’s sacrifice is applied, whether before or after the crucifixion. We need not deny, therefore, that there could be a saving work of God among men who have not heard the preaching of Christ crucified. If there are such pre-Christian believers, however, one would expect that on hearing Christ properly proclaimed they would recognize him as God’s Son.
This view is controversial, but as the author points out it has been held by evangelical preachers such as Zwingli, Campbell Morgan, and George Goodman of the Brethren. It also underlies the writings of J. N. Farquhar on Hinduism, and my own Inter-Varsity book on Religion: Origins and Ideas. This key theological point is explained supremely well, and the difficulties carefully explored, in Professor Anderson’s valuable treatment.
Controversial Baptism
Christian Baptism, by Benjamin Franklin Smith (Broadman, 1970, 180 pp., $1.95), is reviewed by Watson E. Mills, associate professor of philosophy and religion, Averett College, Danville, Virginia.
For centuries baptism has been a subject of controversy in the Church, and the subject is still a compelling one, especially in the worldwide discussions on church relations. In Christian Baptism, B. F. Smith, professor of religion and philosophy at William Carey College, offers a complete revision of a work first published in 1944. Since that time, several authors have produced major works on baptism, including G. R. Beasley-Murray (Baptism in the New Testament), and Dale Moody (Baptism: Foundation for Christian Unity). Although Smith’s work is neither as comprehensive nor as technical as these, this is not necessarily a weak point. Much of the creative thought about baptism never finds its way to the layman’s ear. This book might well prod an intelligent layman toward some creative response.
Smith’s approach will be familiar to Baptist readers. First come fifteen pages of lexicographical considerations. Next, he traces the history of the rite from its inception to the present. Of particular interest is the section on “Present Baptismal Practice in the United States,” which surveys the practices among all denominations with more than 100,000 members.
In the final chapter Smith delves into ecumenical problems that center in baptism. His being a Southern Baptist makes his remarks about that denomination particularly interesting.
Newly Published
Romantic Religion: A Study of Barfield, Lewis, Williams, and Tolkien, by R. J. Reilly (Georgia, 249 pp., $9) and Shadows of Heaven: Religion and Fantasy in the Writing of C. S. Lewis, Charles Williams, and J. R. R. Tolkien, by Gunnar Urang (Pilgrim, 186 pp., $1.95). In discussing fantasy and “romanticism come of age” Reilly contends that Barfield’s work is basic to understanding the other three. He writes with perception. Urang’s book, on the other hand, omits Barfield, which is detrimental. Unlike Reilly, Urang views the work of Lewis, Williams, and Tolkien as more allegorical than mythopoeic. (Each author has himself denied allegorical intentions in his novels.)
The Survival of Dogma, by Avery Dulles (Doubleday, 240 pp., $1.95). Twelve essays written 1968–70 by one of the better-known Catholic theologians in America (son of the late secretary of state). Dulles examines the role of faith, inquiry, authority, and dogma in a changing church and world.
The Birth, Care, and Feeding of a Local Church, by Donald J. MacNair (Perspective Press, Lookout Mountain, Tenn. 37350, 175 pp., paperback, $1.95). A highly practical working manual by an experienced church-planter. The author, a Presbyterian, has written for a multi-denominational readership.
Early Christian Rhetoric, by Amos N. Wilder (Harvard, 135 pp., $1.50). Reissue of an interesting, helpful analysis of the New Testament’s various literary forms, without the mistakes or dilemmas of Lyman Abbott or Mary Ellen Chase. Wilder avoids the pitfalls of identifying Scripture “anachronistically with modern genres” or clouding the New Testament’s spirituality by making the “Kingdom of God … a domain of spiritual sensibility of Beauty, Truth, and Goodness.”
Science and Human Values in the Twenty-first Century, edited by Ralph Wendell Burhoe (Westminster, 203 pp., $6.95). On the occasion of its 175th anniversary Pittsburgh Seminary invited three scientists and two theologians to present papers considering the implications for human values of the startling advances in science during the seminary’s lifetime. Thought-provoking.
Christ the Liberator, by John R. W. Stott el al. (Inter-Varsity, 288 pp., paperback, $1.95). Those who missed Urbana 70 shouldn’t miss this book. The seventeen major speeches by fourteen men are here (John Stott’s exposition of John 13–17 is in four parts). Unlike the usual collection of conference addresses this book is a powerful and informative challenge to be set free to do God’s will in our times.
The Formation of the Resurrection Narratives, by Reginald H. Fuller (Macmillan, 225 pp., hardback $1.95, paperback $1.95). Unlike much biblical scholarship, which simply dismisses accounts of the empty tomb and appearances as fabrications, Fuller seeks to come to grips with why the Evangelists selected various seemingly conflicting details and emphases for their accounts. The same sort of attempt reeds to be made by one who has more confidence in a factual basis for the details, but meanwhile, used with care, this book can be a help to the preacher.
Marriage Is for Adults Only, by Lars J. Granberg (Zondervan, 96 pp., paperback, $1.50). In this series of articles from Eternity, Dr. Granberg argues that the biblical concept of marriage, when properly applied, can be effective in dealing with twentieth-century stresses (mass mobility, sexual license, Women’s Liberation movement) that threaten to weaken the American family. Good as a starter for dual or group discussion before or after marriage.
New Testament Introduction, by Donald Guthrie (Inter-Varsity, 1,054 pp., $1.95). The standard work in its field, at least as far as most evangelical scholars are concerned, is now available in a slightly revised, updated one-volume edition.
Technology and Social Justice, edited by R. H. Preston (Judson, 472 pp., $1.95). The social and economic pronouncements of the World Council of Churches from Geneva 1966 to Uppsala 1968 are carefully appraised by twenty-one scholars.
Red Star Over Cuba, by Don Crawford (Tyndale, 112 pp., paperback, $1.45). Tales of six Cuban refugees give a glimpse at the hardships faced by Christians there.
Concise Dictionary of the Christian World Mission, edited by Stephen Neill, Gerald H. Anderson, and John Goodwin (Abingdon, 682 pp., $1.50). An international, interdenominational reference book on the expansion of Christianity since 1492. Prepared independently of The Encyclopedia of Christian Missions: The Agencies (1967), which it usefully supplements for biographical, national, topical, and non-Protestant entries.
Manners to Love By: For Young Couples, by Robert H. Loeb, Jr. (Association, 128 pp., $1.95). Although he does not speak from a specifically Christian perspective, the author offers sound, profitable, at times witty suggestions concerning marital problems.
Manual for Group Premarital Counseling, by Lyle B. Gangsei (Association, 251 pp., $1.95). A book of readings “to help engaged couples work out a philosophy of marriage.” Has excellent discussion guides for the nonprofessional counselor.
The Tree of Light: A Study of the Menorah, by L. Yarden (Cornell, 162 pp., $1.50). A well-illustrated scholarly history of the seven-branched lampstand, the most common symbol of Judaism after the six-pointed star.
Romans: Atonement and Justification, by D. Martyn Lloyd-Jones (Zondervan, 250 pp., $1.95). The highly regarded British preacher begins the publication of his Friday sermons on Romans with the heart of Paul’s letter, 3:20 through 4:25 (delivered in 1957). Exposition at its best.
A Denomination Looks at Itself, by Anthony Campolo, Jr. (Judson, 125 pp., paperback, $1.50). Recently the American Baptist Convention had the Roper organization interview a representative sample of its members. A sociology professor at Eastern Baptist College now offers an unofficial commentary on the results of the survey. Stimulating, especially—but not only—for American Baptists.
The Christ, by Piet Schoonenberg (Herder and Herder, 191 pp., $1.50). One of the more “progressive” Dutch Catholics offers two scholarly Christological studies.
