Paul abstracted this universal principle from the concrete phenomenon — Demythologization

"Demythologizing is thus a hermeneutic that seeks to liberate God-talk from constantinianism."

"Christian preaching … does not offer a doctrine which can be accepted either by reason or by a sacrificium intellectus. Christian preaching is kerygma, that is, a proclamation addressed not to the theoretical reason, but to the hearer as a self."

"We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament."

"The move towards "demythologization," for example, is largely motivated by the wish to avoid any clash between Christianity and scientific ideas. If such a clash occurs, then science is certainly right and Christianity wrong. Pursue this investigation further and you will see that science has now become as oppressive as the ideologies it had once to fight."

"Jesus … claims that not the observance of outer civil or statutory churchly duties but the pure moral disposition of the heart alone can make man well-pleasing to God (Matthew V, 20-48); … that injury done one’s neighbor can be repaired only through satisfaction rendered to the neighbor himself, not through acts of divine worship (V, 24). Thus, he says, does he intend to do full justice to the Jewish law (V, 17); whence it is obvious that not scriptural scholarship but the pure religion of reason must be the law’s interpreter, for taken according to the letter, it allowed the very opposite of all this. Furthermore, he does not leave unnoticed, in his designations of the strait gate and the narrow way, the misconstruction of the law which men allow themselves in order to evade their true moral duty, holding themselves immune through having fulfilled their churchly duty (VII, 13). He further requires of these pure dispositions that they manifest themselves also in works (VII, 16) and, on the other hand, denies the insidious hope of those who imagine that, through invocation and praise of the Supreme Lawgiver in the person of His envoy, they will make up for their lack of good works and ingratiate themselves into favor (VII, 21). Regarding these works he declares that they ought to be performed publicly, as an example for imitation (V, 16), and in a cheerful mood, not as actions extorted from slaves (VI, 16); and that thus, from a small beginning in the sharing and spreading of such dispositions, religion, like a grain of seed in good soil, or a ferment of goodness, would gradually, through its inner power, grow into a kingdom of God (XIII, 31-33)."

"Myth does not want to be interpreted in cosmological terms but in anthropological terms—or, better, in existentialist terms."