But myth is something else than an explanation of the world, of history, and of destiny.
First, it is not unimportant that the legislative texts of the Old Testament are placed in the mouth of Moses and within the narrative framework of the sojourn at Sinai.
The Law is one aspect of a much more concrete and encompassing relation than the relation between commanding and obeying that characterizes the imperative.
There has always been a hermeneutic problem in Christianity because Christianity proceeds from a proclamation.
Testimony should be a philosophical problem and not limited to legal or historical contexts where it refers to the account of a witness who reports what he has seen.
Although there has always been a hermeneutic problem in Christianity, the hermeneutic question today seems to us a new one.
Ordinary language carries with it conditions of meaning which it is easy to recognize by classifying the contexts in which the expression is employed in a meaningful manner.
What must be the nature of the world… if human beings are able to introduce changes into it?
There is no shorter path for joining a neutral existential anthropology, according to philosophy, with the existential decision before God, according to the Bible.
Testimony demands to be interpreted because of the dialectic of meaning and event that traverses it.
So long as the New Testament served to decipher the Old, it was taken as an absolute norm.
Hope, insofar as it is hope of resurrection, is the living contradiction of what it proceeds from and what is placed under the sign of the Cross and death.
This is perhaps the most profound meaning of the book of Job, the best example of wisdom.
Testimony gives something to be interpreted.
For my own part, I abandon the ethics of duty to the Hegelian critique with no regrets; it would appear to me, indeed, to have been correctly characterized by Hegel as an abstract thought, as a thought of understanding.