be found in the sphere of human activity which in some ways has a corresponding aspect in divine activity. This means that ironically, according to Bultmann’s own definition of ‘myth’ given earlier, ‘incarnation’ falls outside this classification because it is not something which is ‘common to this side’ of experience. Nevertheless, it still might be argued that while ‘incarnation’ provides an instance where theological language is being used in a way that is strictly speaking not analogical, it