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Die Anfange von Barths Theologie sind im standigen Austausch mit seinem Freund Eduard Thurneysen entstanden, mit dem er bis zum Tode in enger Verbindung blieb. Die gesamte Korrespondenz zwischen beiden umfasst uber 1000 Briefe und Postkarten. Als vor Jahren eine Auswahl aus dem ersten Jahrzehnt dieses Briefwechsels veroffentlicht wurde, erregte sie grosse Aufmerksamkeit. Jetzt erscheint die Korrespondenz in erheblich grosserer Vollstandigkeit, vorlaufig bis zum Jahr 1930. Der vorliegende Band I betrifft die Jahre im Aargau, wo Barth und Thurneysen Landpfarrer waren, wo das Suchen nach rechter Verkundigung des Wortes Gottes zum Hauptthema wurde, wo neben den Zeitereignissen (Erster Weltkrieg) die Arbeiterfrage, der Sozialismus und der religiose Sozialismus als bedrangende Probleme vor ihnen standen. Karl Barth (1886-1968) studierte Theologie in Bern, Berlin, Tubingen, Marburg und war von 1909 bis 1921 Pfarrer in Genf und Safenwil. Mit seiner Auslegung des Romerbriefes (1919, 1922) begann eine neue Epoche der evangelischen Theologie. Dieses radikale Buch trug ihm einen Ruf als Honorarprofessor nach Gottingen ein, spater wurde er Ordinarius in Munster und Bonn. Er war Mitherausgeber von Zwischen den Zeiten (1923-1933), der Zeitschrift der Dialektischen Theologie. Karl Barth war der Autor der Barmer Theologischen Erklarung und Kopf des Widerstands gegen die Gleichschaltung der Kirchen durch den Nationalsozialismus. 1935 wurde Barth von der Bonner Universitat wegen Verweigerung des bedingungslosen Fuhrereids entlassen. Er bekam sofort eine Professur in Basel, blieb aber mit der Bekennenden Kirche in enger Verbindung. Sein Hauptwerk, Die Kirchliche Dogmatik, ist die bedeutendste systematisch-theologische Leistung des 20. Jahrhunderts.

A Map of Twentieth Century Theology [Paperback] [Jan 05, 1995] Braaten, Carl E.

Format Paperback Subject Literary Collections

This is a new, major study of the twentieth-century theologian Karl Barth. Its chief strength is that it demonstrates the genuine intellectual force behind Barth’s approach to the Bible. Drawing on the history of biblical, theological and philosophical criticism originating in the Enlightenment - and most notably on the arguments of the Austrian philosopher, Ludwig Wittgenstein - it dares the thought that, if Barth is right, the Bible understood the Enlightenment better than it understood the Bible, and, indeed, better than the Enlightenment understood itself: according to its own canons of inquiry it ought not to have lost faith with the Bible in the way that it did.

Drawing on the best English and German language scholarship to date, this book offers a novel interpretation of Barth's mature Christology. Examining the entirety of the Dogmatics, it provides a nuanced analysis of Barth's treatment of the Chalcedonian Definition, the enhypostasis/anhypostasis pairing, and various Protestant scholastic Christological distinctions; an examination of the co-inherence of Barth's doctrines of God and Christ, which contributes to current debates about Barth's doctrine of election; and a lengthy account of the Christology of Church Dogmatics IV that foregrounds Barth's understanding of Christ's human involvement in the drama of reconciliation. Throughout the text, the author shows convincingly that Barth's emphasis on Christ's divinity goes hand-in-hand with a dogmatically rich and often startling account of Christ's humanity. The text does not confine itself to the Church Dogmatics. It also situates Barth in the context of the wider Christian tradition and modern western philosophy of religion. Thus Barth is set in conversation with a wide range of thinkers, including Anselm of Canterbury, Martin Luther, John Calvin, Friedrich Schleiermacher, G. W. F. Hegel, Gottfried Thomasius, and Harry Frankfurt. In addition, the text makes a number of constructive gestures, showing a particular interest in feminist and liberationist trajectories of thought. The final chapter considers the standing of Barth's Christology today and its pertinence for theological ethics and political theology.

Karl Barth interpreted the Bible in a creative and controversial way. One key to his method is his handling of biblical narratives. He argues from them to his theological conclusions in ways that have many parallels with the literary criticism of realistic novels. The role of the resurrection of Jesus in the Gospel story is perhaps the most fascinating question, and Barth produces an original and, in literary terms, extremely sensitive understanding of it. The biblical narratives are also vital for his doctrine of God. Overall, there is in the Church Dogmatics a Christian spirituality that is based on reading the Bible in a particular way. "Narrative has been one of the richest themes in recent Christian theology. Its importance in all religions and cultures is obvious, and one of the most powerful factors in the way the Bible crosses barriers of time and place is its inclusion of so many good stories. But what happens when these stories are rigorously examined and reflected upon in theology? What is the relationship of theological to literary interpretation? How can stories be central to a theology while keeping their integrity as vivid, universal literature? "There is no general answer to such questions. I have taken one modern theologian of international significance, Karl Barth. By concentrating on that part of his method which has to do with narrative, I have attempted both to offer a new assessment of his achievement and also to open a door into his works that will help to make them accessible to those of many backgrounds and cultures with a keen interest in narrative and literature." --from the Preface

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This critical study decodes the most cryptic and elusive patterns of Karl Barth's dialectic. Hunsinger not only offers a new and authoritative interpretation of Barth's mature theology, but also places Barth's work in relation to contemporary discussions of truth, justified belief, double agency, and religious pluralism. Through a fresh and compelling reading of Church Dogmatics, Hunsinger offers a new account of the coherence of that work as a whole.

Colin Brown attempts to get inside Barth's mind: to see the main issues as he sees them, to try to bring into critical focus Barth's approach to the Christian message and to find out what can be learned from it. The Book is divided into four main sections. The first traces the course of Barth's life, outlines briefly his main writings, and sees how and why Barth has come to believe what he believes and think in the way he does. The second deals with the question of revelation, the third with his natural theology, the fourth with Barth's Christological approach to doctrine.

Anyone exploring a new territory knows the benefit of an experienced guide. A guide can make the difference between tiresome drudgery and a life-changing adventure. This is as true for exploring new thinkers and books as it is for places. If ever a theologian required a guide, it would be Karl Barth. His many writings have secured his place as the most significant theologian of the twentieth century. The massive Church Dogmatics alone spans over eight thousand pages and six million words. David Guretzki has been reading and teaching Barth for decades, and he has gathered numerous hints and notes along the way for how best to explore the writings of the Swiss theologian. Inside, you will find: frequently asked questionsa glossary of key concepts and personsa tour guide to Barth's early writingstips on how to write a paper on Bartha guided tour to the Church Dogmatics Whether you are a first-time reader or a seasoned student, An Explorer's Guide to Karl Barth will give you the tools and tips to get the most out of your experience. Enjoy the journey!

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The attitude of Karl Barth to Israel and the Jews has long been the subject of heated controversy amongst historians and theologians. The question that has so far predominated in the debate has been Barth's attitude, both theologically and practically, towards the Jews during the period of the Third Reich and the Holocaust itself. How, if at all, did Barth's attitudes change in the post-war years? Did Barth's own theologising in the aftermath of the Holocaust take that horrendous event into account in his later writings on Israel and the Jews? Mark Lindsay explores such questions through a deep consideration of volume four of Barth's Church Dogmatics, the 'Doctrine of Reconciliation'.

The essays in this wide-ranging collection fall into three main sections: Ecumenical Theology, Postliberal Theology, and Political Theology. The first section deals with Torrance and Barth on the Sacraments. Hunsinger includes here an examination of Torrance's views of baptism and the eucharist, as well as Karl Barth's voice on the Lord's Supper. He also develops a post-Barthian appreciation of Jews and Judaism. In the second section Hunsinger discusses such figures as Hans W. Frei, Ernst Troeltsch and H.R. Niebuhr in terms of their contribution to Postliberal Theology. The final section offers a discussion of Political Theology, as part of which Hunsinger presents an in-depth analysis regarding the political views of Karl Barth, as well as Barth's understanding of human rights. The book ends with a meditation on André Trocmé and how goodness happened at Le Chambon.

Christians regularly ask God to "forgive us our debts, as we forgive our debtors," but tend to focus on the first half and ignore the second. Something is missing if Christians think of mission only in terms of proclamation or social justice and discipleship only in terms of personal growth and renewal―leaving the relational implications of the gospel almost to chance. It is vital both to spiritual life and mission to think of the church as both invitation and witness to a particularly merciful social dynamic in the world. As a work of constructive practical theology and a critical commentary on the ecclesiology of Karl Barth's unfinished Church Dogmatics, A Shared Mercy explains the place and meaning of interpersonal forgiveness and embeds it within an account of Christ's ongoing ministry of reconciliation. A theologian well-practiced in church ministry, Jon Coutts aims to understand what it means to forgive and reconcile in the context of the Christ-confessing community. In the process he appropriates an area of Barth's theology that has yet to be fully explored for its practical ramifications and that promises to be of interest to both seasoned scholars and newcomers to Barth alike. The result is a re-envisioning of the church in terms of a mercy that is crucially and definitively shared.

How Jewish was Karl Barth? This provocative question by David Novak opens Karl Barth, the Jews, and Judaism—a volume that brings together nine eminent Jewish and Christian theologians reflecting on a crucial aspect of Barth’s thought and legacy. These scholarly essays not only make a noteworthy contribution to Barth studies but also demonstrate creative possibilities for building positive Jewish-Christian relations without theological compromise.Contributors & TopicsDavid Novak on the extent to which Barth thought like a JewEberhard Busch on three Jewish-Christian milestones in Barth’s lifeGeorge Hunsinger on Christian philo-Semitism and supersessionismPeter Ochs on Barthian elements in Jewish-Christian dialogueVictoria J. Barnett on Barth and post-WWII interfaith encountersThomas F. Torrance on Israel’s divine calling in world historyC. E. B. Cranfield on Pauline texts pertinent to Jewish-Christian relationsHans Küng on moving from anti-Semitism to theological dialogueEllen T. Charry on addressing theological roots of enmity

This book examines a little-known facet of Karl Barth’s theology: his account of the practical or self-involving character of faith. Joseph L. Mangina helps to dispel the myth of Barth as an enemy of the human subject by guiding the reader through key texts from the Church Dogmatics. Examining such themes as religious experience, sin, emotion, and moral agency, Mangina shows that Barth is not merely a skilled dogmatic theologian, but a thoughtful and sensitive interpreter of the Christian life.

A leader in the Confessing Church, an outspoken opponent of Anti-Semitism, and, late in life, a committed supporter of the state of Israel, Karl Barth was nevertheless a firm and unflinching anti-Judaic theologian. That Jesus Was Born a Jew devotes itself to an analysis and description of these two sides of Barth's thought, from the period of the Römerbrief through the Church Dogmatics and later postwar addresses. It places Barth's thought against the backdrop of his contemporaries and the developments in German academic theology Barth at once repudiated and called his own. Though no claim is made to set out Judaic self-understanding, Barth's conception of the people of Israel is understood, in contrast, as specifically Christian: Barth's is a fully dogmatic interpretation of the Jews.Katherine Sonderegger traces the development of Barth's commitment to the integrity of Christian self-description. In the process, she explores the conservation of the Church's theological past that gives Barth's thought its anti-Judaic character and his Christological concentration that makes Jesus the Jew the foundation for Christian opposition to anti-Semitism and Nazism. She analyzes Church Dogmatics as well as the second edition of Romans, focusing on Barth's exegesis of the types of prophet and pharisee; and she provides an evaluation of Barth's work, with constructive proposals for the contemporary reassessment of Judaism.

Theologians have long assumed that Karl Barth's doctrine of election is supralapsarian. Challenging decades of scholarship, Shao Kai Tseng argues that despite Barth's stated favor of supralapsarianism, his mature lapsarian theology is complex and dialectical, critically reappropriating both supra- and infralapsarian patterns of thinking. Barth can be described as basically infralapsarian because he sees the object of election as fallen humankind and understands the incarnation as God's act of taking on human nature in its condition of fallenness. Tseng shows that most of Barth's Reformed critics have not understood his doctrine of election accurately enough to recognize his affinity to infralapsarianism and, conversely, that most Barthians have not understood Reformed-orthodox formulations of election with sufficient accuracy in their disagreement with the tradition. Karl Barth's Infralapsarian Theology offers a clear understanding of both the historic Lapsarian Controversy and Barth's distinct form of lapsarianism, providing a charitable dialogue partner to aid mutual understanding between Barth and evangelicals.

This book is a major intellectual biography of perhaps the most influential theologian of the twentieth century, Karl Barth. McCormack offers the first full-scale revision of the well-known theologian Hans Urs von Balthasar's seminal interpretation of Barth, which was first published in 1951. Drawing on a wealth of material, much of it unpublished during Barth's lifetime, as well as a thorough acquaintance with the best of recent German scholarship, McCormack demonstrates that the fundamental decision that would control the whole of Barth's development--the turn to a new, critically realistic form of theological "objectivism"--was already made during the years in which Barth was at work on his first commentary on Romans. He further argues that the most significant decisions--both material and methodological--were made in Barth's Göttingen Dogmatics of 1924/5, and not later in the 1931 book on Anselm, as has often been alleged. This unique and important work provides not simply a fresh interpretation of Barth's development, but a new paradigm for understanding the whole of Barth's theology.

This book is a unique contribution to the dialogue between the traditions of Eastern and Western Christian thought. Through the writings of Karl Barth and John Zizioulas, Collins creates an ecumenical dialogue about Trinitarian thought. During the last decade the doctrine of the Trinity and the concept of koinonia have been much in evidence in ecumenical contexts. Collins looks beyond the growing ecumenical consensus to examine the origin for the basis for the consensus, and suggests that it is possible to root it in Western thought as well as in Eastern Orthodoxy.