leading 20th-century New Testament scholar known for his program to “demythologize” the New Testament; i.e., to interpret, according to the concepts of Existentialist philosophy, the essential message of the New Testament that was expressed in mythical (myth) terms.

Bultmann, the son of a Lutheran pastor and the grandson of a missionary, always intended to follow an academic theological career, and at 19 he began his theological studies at the University of Tübingen. By 1912 he had completed his qualifying studies and was appointed a lecturer at the University of Marburg. There followed appointments at Breslau (1916) and Giessen (1920). In 1921 he was appointed professor of New Testament at Marburg, where he remained until his retirement in 1951.

In 1921 Bultmann published his Geschichte der synoptischen Tradition (History of the Synoptic Tradition), an analysis of the traditional material used by the Evangelists Matthew, Mark, and Luke and an attempt to trace its history in the tradition of the church prior to their use of it. This proved to be a seminal work, and it established Bultmann's reputation as a scholar. He followed it with a book on Jesus (Jesus, 1926; Jesus and the Word, 1934), in which the beginning of his own theological position can be traced. Between 1922 and 1928 he had as a colleague at Marburg the German Existentialist philosopher Martin Heidegger (Heidegger, Martin), whose Sein und Zeit (Being and Time) was published in 1927. Heidegger was enormously influential upon Bultmann, in part because Bultmann felt that he was developing, in philosophical terms, an analysis of human existence that was strikingly parallel to the understanding of human existence implied by the theologies of Paul and John, as Bultmann interpreted them.

It was during these years of discussion with Heidegger that Bultmann developed his own theological position; namely, that Christian faith is, and should be, comparatively uninterested in the historical Jesus and centred instead on the transcendent Christ. Christian faith, he asserted, is faith in the kērygma (“proclamation”) of the church, into which Jesus (Jesus Christ) may be said to be risen (Bultmann's understanding of the Resurrection), and not faith in the historical Jesus. This view found its earliest expression in two essays, “Der Begriff der Offenbarung im Neuen Testament” (“The Concept of Revelation in the New Testament”), written in 1929, and “Die Geschichtlichkeit des Daseins und der Glaube” (“The Historicity of Man and Faith”), written in 1930. Bultmann's position was to remain constant thereafter, and all his subsequent work, including his demythologizing proposal made in 1941, developed consistently out of it.

During the Hitler years in Germany, Bultmann refused to modify his teaching in any way to suit Nazi ideology, and he supported the Confessing Church, the German Protestant movement organized to resist Nazi church policy. But, in his own words, he “never directly and actively participated in political affairs”; i.e., he did not directly oppose the Nazi regime. With the resumption of contacts between the German universities and the rest of the world after World War II, Bultmann became a major international academic figure. His pupils came to occupy leading positions in German universities, and his views were the subject of discussion around the world. All New Testament scholars found themselves in dialogue with him, and among theologians his position became the point of departure for major developments in both Germany and the United States. He himself gave an extremely influential series of lectures in Britain in 1955 (History and Eschatology: The Presence of Eternity) and in the United States in 1958 (Jesus Christ and Mythology), and his demythologizing program became the subject of a multivolume series with the title Kerygma und Mythos (Kerygma and Myth).

Bultmann was an outstanding teacher, and he encouraged independence of mind among his students. The result was two major developments within the “Bultmann school.” In 1954 Ernst Käsemann raised “the question of the historical Jesus” (i.e., the question of the significance of knowledge of the historical Jesus for Christian faith), and a number of Bultmann's pupils developed a position independent of their teacher's on the matter. Then Ernst Fuchs and Gerhard Ebeling, building on Bultmann's Existentialist analysis, developed a method of interpreting the New Testament that emphasized the linguistic mode of human existence. This is the so-called new hermeneutic. Bultmann himself took part in these discussions along with his pupils for as long as his health permitted, later living quietly in Marburg.