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br-d01
The spirit of the Marine Corps was present and operative before any of the present members of it came into it .
<NONE>
<NONE>
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br-d01
It is they , of course , who keep it alive and preserve it so the same spirit will continue to be present in the Corps for future recruits to find as they come into it .
<NONE>
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br-d02
If the content of faith is to be presented today in a form that can be `` understanded of the people '' - and this , it must not be forgotten , is one of the goals of the perennial theological task - there is no other choice but to abandon completely a mythological manner of representation .
<NONE>
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br-d02
This does not mean that mythological language as such can no longer be used in theology and preaching .
<NONE>
<NONE>
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br-d02
The absurd notion that demythologization entails the expurgation of all mythological concepts completely misrepresents Bultmann 's intention .
<NONE>
<NONE>
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br-d02
His point is not that mythology may not be used , but that it may no longer be regarded as the only or even the most appropriate conceptuality for expressing the Christian kerygma .
<NONE>
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br-d02
When we say that a mythological mode of thought must be completely abandoned , we mean it must be abandoned as the sole or proper means for presenting the Christian understanding of existence .
<NONE>
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br-d02
Mythological concepts may by all means still be used , but they can be used responsibly only as `` symbols '' or `` ciphers '' , that is , only if they are also constantly interpreted in non mythological (or existential) terms .
<NONE>
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br-d02
The statement is often made that when Bultmann argues in this way , he `` overestimates the intellectual stumbling-block which myth is supposed to put in the way of accepting the Christian faith '' .
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br-d02
But this statement is completely unconvincing .
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br-d02
If Bultmann 's own definition of myth is strictly adhered to (and it is interesting that this is almost never done by those who make such pronouncements), the evidence is overwhelming that he does not at all exaggerate the extent to which the mythological concepts of traditional theology have become incredible and irrelevant .
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br-d02
Nor is it necessary to look for such evidence in the great urban centers of our culture that are admittedly almost entirely secularized and so profoundly estranged from the conventional forms in which the gospel has been communicated .
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br-d02
On the contrary , even in the heart of `` the Bible belt '' itself , as can be attested by any one who is called to work there , the industrial and technological revolutions have long been under way , together with the corresponding changes in man 's picture of himself and his world .
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br-d02
In fact , it is in just such a situation that the profundity of Bultmann 's argument is disclosed .
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br-d02
Although the theological forms of the past continue to exist in a way they do not in a more secularized situation , the striking thing is the rapidity with which they are being reduced to a marginal existence .
<NONE>
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br-d02
This is especially in evidence among the present generation of the suburban middle class .
<NONE>
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br-d02
Time and again in counseling and teaching , one encounters members of this group whose attempts to bring into some kind of unity the insubstantial mythologies of their `` fundamentalist '' heritage and the stubborn reality of the modern world are only too painfully obvious .
<NONE>
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br-d02
The same thing is also evidenced by the extreme `` culture Protestantism '' so often observed to characterize the preaching and teaching of the American churches .
<NONE>
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br-d02
In the absence of a truly adequate conceptuality in which the gospel can be expressed , the unavoidable need to demythologize it makes use of whatever resources are at hand - and this usually means one or another of the various forms of `` folk religion '' current in the situation .
<NONE>
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br-d02
This is not to say that the only explanation of the present infatuation with Norman Vincent Peale 's `` cult of reassurance '' or the other types of a purely cultural Christianity is the ever-present need for a demythologized gospel .
<NONE>
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br-d02
But it is to say that this need is far more important for such infatuation than most of the pundits seem to have suspected .
<NONE>
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br-d02
However , even if the latent demand for demythologization is not nearly as widespread as we are claiming , at least among the cultured elements of the population there tends to be an almost complete indifference to the church and its traditional message of sin and grace .
<NONE>
<NONE>
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br-d02
To be sure , when this is pointed out , a common response among certain churchmen is to fulminate about `` the little flock '' and `` the great crowd '' and to take solace from Paul 's castigation of the `` wisdom of the wise '' in the opening chapter of First Corinthians .
<NONE>
<NONE>
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br-d02
But can we any longer afford the luxury of such smug indignation ?
<NONE>
<NONE>
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br-d02
Can the church risk assuming that the `` folly '' of men is as dear to God as their `` wisdom '' , or , as is also commonly implied , that `` the foolishness of God '' and `` the foolishness of men '' are simply two ways of talking about the same thing ?
<NONE>
<NONE>
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br-d02
Can we continue to alienate precisely those whose gifts we so desperately need and apart from whose co-operation our mission in the world must become increasingly precarious ?
<NONE>
<NONE>
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br-d02
There is an ancient and venerable tradition in the church (which derives , however , from the heritage of the Greeks rather than from the Bible) that God is completely independent of his creation and so has no need of men for accomplishing his work in the world .
<NONE>
<NONE>
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br-d02
by analogy , the church also has been regarded as entirely independent of the `` world '' in the sense of requiring nothing from it in order to be the church .
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br-d02
But , as Scripture everywhere reminds us , God does have need of his creatures , and the church , a fortiori , can ill afford to do without the talents with which the world , by God 's providence , presents it .
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br-d02
And yet this is exactly the risk we run when we assume , as we too often do , that we can continue to preach the gospel in a form that makes it seem incredible and irrelevant to cultured men .
<NONE>
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br-d02
Until we translate this gospel into a language that enlightened men today can understand , we are depriving ourselves of the very resources on which the continued success of our witness most certainly depends .
<NONE>
<NONE>
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br-d02
In arguing in this way , we are obviously taking for granted that a demythologized restatement of the kerygma can be achieved; and that we firmly believe this will presently become evident when we set forth reasons to justify such a conviction .
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br-d02
But the main point here is that even if such a restatement were not possible , the demand to demythologize the kerygma would still be unavoidable .
<NONE>
<NONE>
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br-d02
This is what we mean when we say this demand must be accepted without condition .
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br-d02
If to be a Christian means to say yes where I otherwise say no , or where I do not have the right to say anything at all , then my only choice is to refuse to be a Christian .
<NONE>
<NONE>
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br-d02
Expressed differently: if the price for becoming a faithful follower of Jesus Christ is some form of self-destruction , whether of the body or of the mind - sacrificium corporis , sacrificium intellectus - then there is no alternative but that the price remain unpaid .
<NONE>
<NONE>
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br-d02
This must be stressed because it is absolutely essential to the argument of this concluding chapter .
<NONE>
<NONE>
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br-d02
null
<NONE>
<NONE>
[]
[]
[]
[]
[]
[]
[]
br-d02
In any event , it is an irreversible step , and if we are at all honest with ourselves , we will know we have no other alternative than to live in the world in which God has seen fit to place us .
<NONE>
<NONE>
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br-d02
To say this , of course , is to take up a position on one side of a controversy going on now for some two hundred years , or , at any rate , since the beginning of the distinctively modern period in theological thought .
<NONE>
<NONE>
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br-d02
We have aligned ourselves with that `` liberal '' tradition in Protestant Christianity that counts among the great names in its history those of Schleiermacher , Ritschl , Herrmann , Harnack , and Troeltsch , and more recently , Schweitzer and the early Barth and , in part at least , Bultmann .
<NONE>
<NONE>
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br-d02
It is to this same tradition that most of the creative figures in the last century and a half of American theology also belong .
<NONE>
<NONE>
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br-d02
For we must number here not only the names of Bushnell , Clarke , and Rauschenbusch , not to mention those of `` the Chicago School '' and Macintosh , but those of the brothers Niebuhr and (if America may claim him !)
<NONE>
<NONE>
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br-d02
Tillich as well .
<NONE>
<NONE>
[ "Tillich", "aussi", "." ]
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[ "person%1:03:00", "as_well%4:02:01", "<NONE>" ]
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br-d02
Finally , we may also mention the several members of the self-consciously `` neoliberal '' movement that developed at the University of Chicago and is heavily indebted philosophically to the creative work of Alfred North Whitehead .
<NONE>
<NONE>
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br-d02
What makes this long and diverse tradition essentially one is that those who have belonged to it have been profoundly in earnest about being modern men in a distinctively modern world .
<NONE>
<NONE>
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br-d02
Although they have also been concerned to stand squarely within the tradition of the apostolic church , they have exhibited no willingness whatever to sacrifice their modernity to their Christianity .
<NONE>
<NONE>
[ "Bien", "qu&apos;", "ils", "aient", "également", "été", "soucieux", "de", "rester", "dans", "la", "tradition", "de", "l&apos;", "Église", "apostolique", ",", "ils", "n&apos;", "ont", "manifesté", "aucune", "volonté", "de", "sacrifier", "leur", "modernité", "à", "leur", "christianisme", "." ]
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br-d02
They have insisted , rather , on living fully and completely within modern culture and , so far from considering this treason to God , have looked upon it as the only way they could be faithful to him .
<NONE>
<NONE>
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br-d02
When we say , then , that today , in our situation , the demand for demythologization must be accepted without condition , we are simply saying that at least this much of the liberal tradition is an enduring achievement .
<NONE>
<NONE>
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br-d02
However much we may have to criticize liberal theology 's constructive formulations , the theology we ourselves must strive to formulate can only go beyond liberalism , not behind it .
<NONE>
<NONE>
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br-d02
In affirming this we have already taken the decisive step in breaking the deadlock into which Bultmann 's attempt to formulate such a theology has led .
<NONE>
<NONE>
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br-d02
For we have said , in effect , that of the two alternatives to his position variously represented by the other participants in the demythologizing discussion , only one is really an alternative .
<NONE>
<NONE>
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br-d02
If the demand for demythologization is unavoidable and so must be accepted by theology unconditionally , the position of the `` right '' is clearly untenable .
<NONE>
<NONE>
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br-d02
Whereas Bultmann 's `` center '' position is structurally inconsistent and is therefore indefensible on formal grounds alone , the general position of the `` right '' , as represented , say , by Karl Barth , involves the rejection or at least qualification of the demand for demythologization and so is invalidated on the material grounds we have just considered .
<NONE>
<NONE>
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br-d02
It follows , then , provided the possibilities have been exhausted , that the only real alternative is the general viewpoint of the `` left '' , which has been represented on the Continent by Fritz Buri and , to some extent at least , is found in much that is significant in American and English theology .
<NONE>
<NONE>
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[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
br-d02
In order to make the implications of our position as clear as possible , we may develop this argument at greater length .
<NONE>
<NONE>
[ "Pour", "que", "les", "implications", "de", "notre", "position", "soient", "aussi", "claires", "que", "possible", ",", "nous", "pouvons", "développer", "cet", "argument", "plus", "longuement", "." ]
[ "<NONE>", "<NONE>", "make%2:30:00::", "implication%1:09:00::", "<NONE>", "<NONE>", "position%1:09:00::", "<NONE>", "<NONE>", "clear%3:00:00::", "<NONE>", "possible%3:00:00::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "develop%2:32:00::", "argument%1:10:02::", "<NONE>", "greater%3:00:00::", "<NONE>" ]
[ "<NONE>", "<NONE>", "make%2:30:00", "implication%1:09:00", "<NONE>", "<NONE>", "position%1:09:00", "<NONE>", "<NONE>", "clear%3:00:00", "<NONE>", "possible%3:00:00", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "develop%2:32:00", "argument%1:10:02", "<NONE>", "greater%3:00:00", "<NONE>" ]
[ "<NONE>", "<NONE>", "3", "5", "<NONE>", "6", "8", "<NONE>", "<NONE>", "10", "<NONE>", "12", "<NONE>", "14", "15", "<NONE>", "16", "18", "<NONE>", "20", "<NONE>" ]
[ "<NONE>", "<NONE>", "0.136", "0.322", "<NONE>", "0.224", "0.303", "<NONE>", "<NONE>", "0.256", "<NONE>", "0.332", "<NONE>", "0.190", "0.283", "<NONE>", "0.178", "0.331", "<NONE>", "0.267", "<NONE>" ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
br-d02
We may show , first , that there cannot possibly be an alternative other than the three typically represented by Bultmann , Barth , and Buri .
<NONE>
<NONE>
[ "Nous", "pouvons", "montrer", ",", "en", "premier", "lieu", ",", "qu&apos;", "il", "ne", "peut", "y", "avoir", "d&apos;", "autre", "solution", "que", "les", "trois", "qui", "sont", "typiquement", "représentées", "par", "Bultmann", ",", "Barth", "et", "Buri", "." ]
[ "<NONE>", "<NONE>", "show%2:32:00::", "<NONE>", "<NONE>", "first%4:02:00::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "possibly%4:02:00::", "be%2:42:00::", "<NONE>", "<NONE>", "<NONE>", "alternative%1:09:00::", "<NONE>", "three%1:23:00::", "<NONE>", "<NONE>", "typically%4:02:00::", "represent%2:41:02::", "<NONE>", "person%1:03:00::", "<NONE>", "person%1:03:00::", "<NONE>", "person%1:03:00::", "<NONE>" ]
[ "<NONE>", "<NONE>", "show%2:32:00", "<NONE>", "<NONE>", "first%4:02:00", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "possibly%4:02:00", "be%2:42:00", "<NONE>", "<NONE>", "<NONE>", "alternative%1:09:00", "<NONE>", "three%1:23:00", "<NONE>", "<NONE>", "typically%4:02:00", "represent%2:41:02", "<NONE>", "person%1:03:00", "<NONE>", "person%1:03:00", "<NONE>", "person%1:03:00", "<NONE>" ]
[ "<NONE>", "1", "2", "<NONE>", "<NONE>", "4", "5", "<NONE>", "6", "<NONE>", "<NONE>", "8", "9", "10", "<NONE>", "<NONE>", "<NONE>", "12", "<NONE>", "16", "<NONE>", "<NONE>", "17", "18", "19", "20", "21", "22", "23", "25", "<NONE>" ]
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[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
br-d02
To do this , it is sufficient to point out that if the principle in terms of which alternatives are to be conceived is such as to exclude more than two , then the question of a `` third '' possibility is a meaningless question .
<NONE>
<NONE>
[ "Pour", "ce", "faire", ",", "il", "suffit", "de", "souligner", "que", "si", "le", "principe", "selon", "lequel", "il", "convient", "de", "concevoir", "des", "alternatives", "est", "de", "nature", "à", "exclure", "plus", "de", "deux", ",", "la", "question", "de", "la", "possibilité", "d&apos;", "un", "troisième", "rapport", "de", "performance", "est", "une", "question", "dénuée", "de", "sens", "." ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "sufficient%3:00:00::", "<NONE>", "point_out%2:32:01::", "<NONE>", "<NONE>", "<NONE>", "principle%1:09:02::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "conceive%2:36:00::", "<NONE>", "<NONE>", "alternative%1:09:00::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "exclude%2:31:01::", "<NONE>", "<NONE>", "two%1:23:00::", "<NONE>", "then%4:02:02::", "question%1:10:01::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "be%2:42:03::", "<NONE>", "question%1:10:01::", "<NONE>", "<NONE>", "meaningless%3:00:00::", "<NONE>" ]
[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "sufficient%3:00:00", "<NONE>", "point_out%2:32:01", "<NONE>", "<NONE>", "<NONE>", "principle%1:09:02", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "conceive%2:36:00", "<NONE>", "<NONE>", "alternative%1:09:00", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "exclude%2:31:01", "<NONE>", "<NONE>", "two%1:23:00", "<NONE>", "then%4:02:02", "question%1:10:01", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "be%2:42:03", "<NONE>", "question%1:10:01", "<NONE>", "<NONE>", "meaningless%3:00:00", "<NONE>" ]
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br-d02
Thus , if what is at issue is whether `` All S is P '' , it is indifferent whether `` Some S is not P '' or `` No S is P '' , since in either case the judgment in question is false .
<NONE>
<NONE>
[ "Par", "conséquent", ",", "si", "la", "question", "est", "de", "savoir", "si", "le", "programme", "&quot;", "All", "S", "&quot;", "est", "le", "programme", "&quot;", "P", "&quot;", ",", "il", "est", "indifférent", "que", "le", "taux", "de", "rémunération", "S", "ne", "soit", "pas", "le", "taux", "de", "rendement", ",", "car", "dans", "un", "cas", "comme", "dans", "l&apos;", "autre", ",", "le", "jugement", "en", "question", "est", "faux", "." ]
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[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
br-d02
Hence , if what is in question is whether in a given theology myth is or is not completely rejected , it is unimportant whether only a little bit of myth or a considerable quantity is accepted; for , in either event , the first possibility is excluded .
<NONE>
<NONE>
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[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "be%2:42:03::", "<NONE>", "in_question%3:00:00:questionable:00", "be%2:42:03::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "myth%1:10:00::", "theology%1:09:01::;theology%1:09:00::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "not%4:02:00::", "<NONE>", "completely%4:02:04::", "reject%2:31:00::", "<NONE>", "<NONE>", "be%2:42:03::", "unimportant%3:00:00::", "<NONE>", "<NONE>", "only%4:02:01::", "a_little%4:02:00::", "<NONE>", "myth%1:10:00::", "<NONE>", "<NONE>", "<NONE>", "considerable%3:00:00::", "<NONE>", "accept%2:31:00::", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "first%3:00:00::", "possibility%1:09:00::", "<NONE>", "exclude%2:31:01::", "<NONE>" ]
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[ "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>", "<NONE>" ]
br-d02
Therefore , the only conceivable alternatives are those represented , on the one hand , by the two at least apparently self-consistent but mutually exclusive positions of Buri and Barth and , on the other hand , by the third but really pseudo position (analogous to a round square) of Bultmann .
<NONE>
<NONE>
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br-d02
A second point requires more extended comment .
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br-d02
It will be recalled from the discussion in Section 7 that the position of the `` right '' , as represented by Barth , rests on the following thesis: The only tenable alternative to Bultmann 's position is a theology that (1) rejects or at least qualifies his unconditioned demand for demythologization and existential interpretation; (2) accepts instead a special biblical hermeneutics or method of interpretation; and (3) in so doing , frees itself to give appropriate emphasis to the event Jesus Christ by means of statements that , from Bultmann 's point of view , are mythological .
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br-d03
One hundred years ago there existed in England the Association for the Promotion of the Unity of Christendom .
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br-d03
Representing as it did the efforts of only unauthorized individuals of the Roman and Anglican Churches , and urging a communion of prayer unacceptable to Rome , this association produced little fruit , and , in fact , was condemned by the Holy Office in 1864 .
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br-d03
Now again in 1961 , in England , there is perhaps nothing in the religious sphere so popularly discussed as Christian unity .
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br-d03
The Church Unity Octave , January 18 - 25 , was enthusiastically devoted to prayer and discussion by the various churches .
<NONE>
<NONE>
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br-d03
Many people seem hopeful , yet it is difficult to predict whether or not there will be any more real attainment of Christian unity in 1961 than there was in 1861 .
<NONE>
<NONE>
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br-d03
But it must be readily seen that the religious picture in England has so greatly changed during these hundred years as to engender hope , at least on the Catholic side .
<NONE>
<NONE>
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br-d03
For `` the tide is well on the turn '' , as the London Catholic weekly Universe has written .
<NONE>
<NONE>
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br-d03
I came to England last summer to do research on the unpublished letters of Cardinal Newman .
<NONE>
<NONE>
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br-d03
As an American Catholic of Irish ancestry , I came with certain preconceptions and expectations; being intellectually influenced by Newman and the general 19th century literature of England , I knew only a Protestant dominated country .
<NONE>
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br-d03
Since arriving here , however , I have formed a far different religious picture of present-day England .
<NONE>
<NONE>
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br-d03
In representing part of this new picture , I will be recounting some of my own personal experiences , reactions and judgments; but my primary aim is to transcribe what Englishmen themselves are saying and writing and implying about the Roman and Anglican Churches and about the present religious state of England .
<NONE>
<NONE>
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br-d03
Since the Protestant clergy for the most part wear gray or some variant from the wholly black suit , my Roman collar and black garb usually identify me in England as a Roman Catholic cleric .
<NONE>
<NONE>
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br-d03
In any case , I have always been treated with the utmost courtesy by Englishmen , even in Devonshire and Cornwall , where anti Catholic feeling has supposedly existed the strongest and longest .
<NONE>
<NONE>
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br-d03
Nowhere have I seen public expression of anti-Catholicism .
<NONE>
<NONE>
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br-d03
On my first Guy Fawkes Day here , I found Catholics as well as non Catholics celebrating with the traditional fireworks and bonfires , and was told that most Englishmen either do not know or are not concerned with the historical significance of the day .
<NONE>
<NONE>
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br-d03
A Birmingham newspaper printed in a column for children an article entitled `` The True Story of Guy Fawkes '' , which began:
<NONE>
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br-d03
`` When you pile your '' guy `` on the bonfire tomorrow night , I wonder how much of the true story of Guy Fawkes you will remember ?
<NONE>
<NONE>
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br-d03
In the 355 years since the first Guy Fawkes Night , much of the story has been forgotten , so here is a reminder '' .
<NONE>
<NONE>
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br-d03
The article proceeded to give an inaccurate account of a catholic plot to kill King James /1 1 , .
<NONE>
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br-d03
In spite of the increase in numbers and prestige brought about by the conversions of Newman and other Tractarians of the 1840 's and 1850 's , the Catholic segment of England one hundred years ago was a very small one (four per cent , or 800000) which did not enjoy a gracious hearing from the general public .
<NONE>
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br-d03
The return of the Catholic hierarchy in 1850 was looked upon with indignant disapprobation and , in fact , was charged with being a gesture of disloyalty .
<NONE>
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br-d03
In 1864 Newman professedly had to write his Apologia with his keenest feelings in order to be believed and to command a fair hearing from English readers .
<NONE>
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br-d03
Now , in 1961 , the Catholic population of England is still quite small (ten per cent , or 5 million); yet it represents a very considerable percentage of the churchgoing population .
<NONE>
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br-d03
A Protestant woman marveled to me over the large crowds going in and out of the Birmingham Oratory (Catholic) Church on Sunday mornings .
<NONE>
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br-d03
She found this a marvel because , as she said , only six per cent of English people are churchgoers .
<NONE>
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br-d03
She may not have been exact on this number , but others here feel quite certain that the percentage would be less than ten .
<NONE>
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br-d03
From many sides come remarks that Protestant churches are badly attended and the large medieval cathedrals look all but empty during services .
<NONE>
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br-d03
A Catholic priest recently recounted how in the chapel of a large city university , following Anglican evensong , at which there was a congregation of twelve , he celebrated Mass before more than a hundred .
<NONE>
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br-d03
The Protestants themselves are the first to admit the great falling off in effective membership in their churches .
<NONE>
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br-d03
According to a newspaper report of the 1961 statistics of the Church of England , the `` total of confirmed members is 9748000 , but only 2887671 are registered on the parochial church rolls '' , and `` over 27 million people in England are baptized into the Church of England , but roughly only a tenth of them continue '' .
<NONE>
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br-d03
An amazing article in the Manchester Guardian of last November , entitled `` Fate of Redundant Churches '' , states than an Archbishops ' Commission `` reported last month that in the Church of England alone there are 790 churches which are redundant now , or will be in 20 years ' time .
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br-d03
A further 260 Anglican churches have been demolished since 1948 '' .
<NONE>
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br-d03
And in the last five years , the `` Methodist chapel committee has authorized the demolition or , more often , the sale of 764 chapels '' .
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br-d03
Most of these former churches are now used as warehouses , but `` neither Anglicans nor Nonconformists object to selling churches to Roman Catholics '' , and have done so .
<NONE>
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br-d03
While it must be said that these same Protestants have built some new churches during this period , and that religious population shifts have emptied churches , a principal reason for this phenomenon of redundancy is that fewer Protestants are going to church .
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br-d03
It should be admitted , too , that there is a good percentage of lapsed or nonchurchgoing Catholics (one paper writes 50 per cent).
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br-d03
Still , it is clear from such reports , and apparently clear from the remarks of many people , that Protestants are decreasing and Catholics increasing .
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