Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.19
W. Krötke
This chapter presents Barth’s understanding of the Holy Spirit as the Spirit of Jesus Christ. It demonstrates the way in which Barth’s pneumatology is anchored in his doctrine of the Trinity: the Holy Spirit is understood as the Spirit of the Father and of the Son, the One whose essence is love. But Barth can also speak of the Holy Spirit in such a way that it seems as if the Holy Spirit is identical to the work of the risen Jesus Christ and his ‘prophetic’ work. The reception of the pneumatology of Karl Barth thus confronts the task of relating these dimensions of Barth’s understanding of the Holy Spirit so that the Spirit’s distinct work is preserved. For Barth, this work consists in enabling human beings to respond in faith, with their human possibilities and their freedom, to God’s reconciliation in Jesus Christ. In this faith, the Holy Spirit incorporates human beings into the community of Jesus Christ—the community participates in the reconciling work of God in order to bear witness to God’s work to human beings, all of whom have been elected to ‘partnership’ with God. Barth also understood the ‘solidarity’ of the community with, and the advocacy of the community for, the non-believing world to be a nota ecclesiae (mark of the church). Further, to live from the Holy Spirit, according to Barth, is only possible in praying for the coming of the Holy Spirit.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.21
M. Lindsay
Ever since 1967, when Friedrich-Wilhelm Marquardt first proclaimed Karl Barth’s Church Dogmatics to be the discovery of Judaism for Christianity, Barth’s theology of Jews, Judaism, and Israel has been a matter of increasing interest and contention. Having moved well beyond the earlier presumption of Israel’s absence from Barth’s thinking, conversations have now turned to the much more interesting questions of why and how he afforded Israel and Judaism such prominence. With due regard to his episodic ambiguity in these matters, this chapter argues that Karl Barth came gradually to the realization that he was compelled to speak of Israel and the Jewish people, not reactively or reluctantly, but because neither Christianity nor the church are possible without or apart from them.
{"title":"Israel","authors":"M. Lindsay","doi":"10.1093/oxfordhb/9780199689781.013.21","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780199689781.013.21","url":null,"abstract":"Ever since 1967, when Friedrich-Wilhelm Marquardt first proclaimed Karl Barth’s Church Dogmatics to be the discovery of Judaism for Christianity, Barth’s theology of Jews, Judaism, and Israel has been a matter of increasing interest and contention. Having moved well beyond the earlier presumption of Israel’s absence from Barth’s thinking, conversations have now turned to the much more interesting questions of why and how he afforded Israel and Judaism such prominence. With due regard to his episodic ambiguity in these matters, this chapter argues that Karl Barth came gradually to the realization that he was compelled to speak of Israel and the Jewish people, not reactively or reluctantly, but because neither Christianity nor the church are possible without or apart from them.","PeriodicalId":269615,"journal":{"name":"The Oxford Handbook of Karl Barth","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114268682","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.18
Rinse H. Reeling Brouwer
Around 1915 Barth saw in the name of Jesus Christ the unity of a God we do not have, with a human being that we are not. In both editions of his Epistle to the Romans, this intuition was expressed, but not yet thought through. When Barth became acquainted with post-Reformation orthodoxy in Göttingen, however, he discovered a way to understand his intuitions in light of the doctrinal decisions of the early church. From Christological debates between the Lutherans and the Reformed, he learned in the 1930s that there cannot be just one representation of the overwhelming reality of the Lord, and that a theologian needs to argue along several different lines. In his doctrine of reconciliation, Barth sketched these different lines in discrete part-volumes. The more formal category of the Word gave way to the all-embracing presence of the Lord Jesus Christ.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.29
George Hunsinger
In this chapter, four sets of coordinates are used to chart how Barth viewed ‘sacrament’ and ‘sacraments’ in Church Dogmatics. They are: (a) witness and mediation (with their objective and subjective poles); (b) instrumentalism and parallelism; (c) the relation of divine and human activity; and (d) the threefold office of Christ. These coordinates prove useful in analysing how Barth viewed Word and sacrament not only in the early volumes of Church Dogmatics, but also in volume IV, where he significantly changed his mind. It is shown that in discussing ‘sacrament’ and ‘sacraments’, Barth paid more attention to witness than mediation; that he tended towards instrumentalism rather than occasionalism (although not conclusively so); that he worked with a non-synergistic account of divine and human activity from the beginning of his dogmatics through to the end; and that he heavily emphasized Christ’s prophetic office over his royal office and—especially—over his priestly office.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.24
D. Fergusson
In surveying Barth’s doctrine of providence in Church Dogmatics III/3, the chapter notes the systematic location and epistemological grounding of this doctrine before exploring its main themes. Attention is devoted to Barth’s exposition of the threefold form of providence in divine preservation, accompaniment, and rule, particularly with respect to his reception of Reformed Orthodoxy. The practical significance of faith in providence and of the signs of providence in history are also considered. In conclusion, some questions raised by critics of Barth are registered.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.16
Kenneth Oakes
The doctrines of revelation and Scripture play an important role in Karl Barth’s theology. Barth develops his theology of revelation and Scripture in the form of an exposition of the threefold form of the Word of God (revelation, Scripture, proclamation) and in close association with other doctrines, especially the doctrine of the Trinity, Christology, and pneumatology. Barth characterizes revelation as the noetic corollary of God’s presence and activity, and Scripture as a witness to this presence and activity, which is engendered by revelation itself. Revelation genuinely reveals who God is and constitutes binding knowledge regarding God’s eternal life, being, and activity. Consideration is also given to Barth’s rejection of natural theology and to some common criticisms of Barth’s doctrine of Scripture.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.10
K. Johnson
This chapter provides an interpretative lens for understanding Karl Barth’s dialogue with Roman Catholicism. The central argument is that Barth’s engagement with Roman Catholic theology changed over time, even as his core theological convictions remained constant. This argument is defended through an examination of Barth’s theological development, his debates with his Catholic contemporaries, and the dramatic changes in Roman Catholic theology during the twentieth century. A number of important specific issues are explored, including Barth’s criticism of the Roman Catholic analogia entis (analogy of being), Hans Urs von Balthasar’s interpretation of Barth’s theology, Barth’s reception history amongst Roman Catholic theologians, Barth’s visit to Rome after the Second Vatican Council, and the question of Barth’s interpretation of Roman Catholic primary texts.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.17
D. Wood
This chapter examines the role and character of scriptural exegesis in Barth’s theology. The interpretation and exposition of the biblical texts was not of merely incidental or sporadic interest to Barth. On the contrary, scriptural exegesis was a fundamental and pervasive feature of both his pastoral and his academic activity, which remains inexplicable apart from attention to its exegetical coordinates. Study of Barth’s exegesis involves attending to three topics: his conception of the nature and authority of scripture; his portrayal of the grounds, tasks, and ends of scriptural interpretation; and his concrete exegetical practices and proposals. Engaging a selection of Barth’s writings from his Safenwil pastorate through the first volume of the Church Dogmatics, this chapter outlines some major features of Barth’s doctrine of scripture and theology of scriptural interpretation, observes the capacity of his exegesis to provoke strong critical reaction, and identifies opportunities for further research.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.14
Katherine Sonderegger
Barth’s doctrine of God is revolutionary. It leaves behind many of the traditional elements of a doctrine of God—natural knowledge of God, comparative religious practice, and proofs—and puzzles over simplicity and immutability. In their place Barth installs a new maxim, that God demonstrates or ‘proves’ himself. The Bible is the record of that self-demonstration. The divine perfections emerge in dialectical pairs, each displaying the personal life of God as the ‘One who loves in freedom’. Language for God successfully names God when it speaks of Jesus Christ, the Holy One who exemplifies divine omnipotence, omniscience, grace, mercy, and patience. In this way, Barth carries out his programme of Christological concentration, even in the doctrine of God. This is a doctrine of God unlike any other, an unsettling and a glorious one.
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Pub Date : 2019-12-17DOI: 10.1093/oxfordhb/9780199689781.013.15
B. McCormack
The development of Karl Barth’s doctrine of the Trinity is traced from its origins in the Göttingen Dogmatics (1924) through Christliche Dogmatik im Entwurf (1927) and on into the final volume of Church Dogmatics. Questions of starting point and method, location and significance of the doctrine, the distinction of common and personal properties, and critical appropriation of classical terms are discussed. Changes of mind are noted and assessed with regard to their significance. A thesis is advanced, viz. that Barth’s doctrine of the ‘essential’ Trinity is grounded (epistemically) in his concept of revelation, leading to the conclusion that what God is eternally is what God is in His Self-revelation in time—and vice versa.
卡尔·巴特的三位一体学说的发展可追溯到其起源Göttingen教义(1924年)，通过Christliche Dogmatik im Entwurf(1927年)，并进入教会教义的最后一卷。讨论了该学说的出发点和方法、定位和意义、公财产和个人财产的区分以及经典术语的批判挪用等问题。人们注意到思想的变化，并对其重要性进行评估。他提出了一个论点，即巴特的“本质”三位一体的教义(认识论上)是建立在他的启示概念之上的，从而得出这样的结论:上帝永远是什么，上帝在时间中的自我启示就是什么，反之亦然。
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