Two of the most brilliant German thinkers of the twentieth century were Karl Jaspers and Rudolf Bultmann. Jaspers, the philosopher, and Bultmann, the theologian, were both influenced by the philosophy of Martin Heidegger and the rise of the existentialist movement. Late in their careers they interacted on the subject of Bultmann's attempt to divest Christianity of its mythical components and make sense of it in more modern terms. This work is a compilation of articles by Jaspers and Bultmann that formed a running debate originally published in various scholarly journals. The first half of the book is Jaspers' lengthy and critical analysis of Bultmann's interpretation of Christianity, in which Jaspers essentially rejects the premise that Christianity or any other religion can or should be understood without its mythical framework. Jaspers charges that Bultmann has radically misunderstood the nature of myth and that myth is an irreplaceable form of symbolic communication. In the second part, Bultmann defends his approach, suggesting that Jaspers has not really understood his intent or meaning. Contemporary people today, schooled in the scientific tradition, are likely to reject the biblical texts because of their miraculous claims and supernatural content. Bultmann insists that the scholarly, scientific study of the Bible is a legitimate way to reveal its true message, apart from all the supernatural trappings. Finally, in response, Jaspers accepts some of Bultmann's clarifications but takes him to task on the subject of justification by faith, which he feels Bultmann defines too narrowly and too exclusively. This stimulating work by two penetrating minds will give anyone interested in perennial philosophical and theological questions much to ponder.

“Our main object will be to describe one of the most incomparably beautiful myths that has ever flowered from the mind of man, or from the unconscious processes which shape it and which are in some sense more than man.… This is, furthermore, to be a description and not a history of Christian Mythology.… After description, we shall attempt an interpretation of the myth along the general lines of the philosophia perennis, in order to bring out the truly catholic or universal character of the symbols, and to share the delight of discovering a fountain of wisdom in a realm where so many have long ceased to expect anything but a desert of platitudes.” —from the Prologue

Renowned historian, Jeffrey Burton Russell, famous for his studies of medieval history, sets the record straight against the New Atheists and other cultural critics who charge Christianity with being outdated, destructive, superstitious, unenlightened, racist, colonialist, based on fabrication, and other significant false accusations.

True Myth examines the meaning and significance of myth as understood by C.S. Lewis and Joseph Campbell and its place in the Christian faith in a technological society. C.S. Lewis defined Christianity, and being truly human, as a relationship between thepersonal Creator and his creation mediated through faith in his son, Jesus. The influential writer and mythologist Joseph Campbell had a different perspective, understanding Christianity as composed of mythical themes similar to those in other religious and secular myths. While accepting certain portions of the biblical record as historical, Campbell taught the theological and miraculous aspects as symbolic - as stories in which the reader discovers what it means to be human today. In contrast, Lewis presented the theological and the miraculous in a literal way. Although Lewis understood how one could see symbolism and lessons for life in miraculous events, he believed they were more than symbolic and indeed took place in human history. In True Myth, James W. Menzies skilfully balances the two writers' differing approaches to guide the reader through a complex interaction of myth with philosophy, media, ethics, history, literature, art, music and religion in a contemporary world.

The church was established to serve the world with Christ-like love, not to rule the world. It is called to look like a corporate Jesus, dying on the cross for those who crucified him, not a religious version of Caesar. It is called to manifest the kingdom of the cross in contrast to the kingdom of the sword. Whenever the church has succeeded in gaining what most American evangelicals are now trying to get – political power – it has been disastrous both for the church and the culture. Whenever the church picks up the sword, it lays down the cross. The present activity of the religious right is destroying the heart and soul of the evangelical church and destroying its unique witness to the world. The church is to have a political voice, but we are to have it the way Jesus had it: by manifesting an alternative to the political, “power over,” way of doing life. We are to transform the world by being willing to suffer for others – exercising “power under,” not by getting our way in society – exercising “power over.”