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1
Jee, Sang-Hoon. "An Overview of Karl Barth's Theology: Focused on the Doctrines of God, Jesus Christ, and the Holy Spirit." Abstract Proceedings International Scholars Conference 7, no. 1 (March 11, 2020): 2164–75. http://dx.doi.org/10.35974/isc.v7i1.1098.
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ABSTRACT
The purpose of this study is to have an overview of the theology of Karl Barth who is considered as one of the most influential theologians in contemporary Christian world. This study is of worthy in order to have an accurate grasp of the trend of modern Chriatian theology. After a brief survey of his life and works, this study provides an overview of Barth’s theology focusing on three major areas of his theology: the doctrines of God, Jesus Christ, and the Holy Spirit. Barth’s emphasis upon the transcendence of God, the centrality of Jesus Christ in Christian theology, and the importance of the Holy Spirit in the Trinity should not be ignored for better understanding of the modern Christian theology. In a word, Barth’s theology has continuity of, and, at the same time, discontinuity from liberal theology.
Keywords: Karl Barth, morder Christian theology, transcendence of God, centraliy of Jesus Christ, importance of the Holy Spirit, neo-orthodoxy, liberal theology
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Bradshaw, Timothy. "Karl Barth on the Trinity: A Family Resemblance." Scottish Journal of Theology 39, no. 2 (May 1986): 145–64. http://dx.doi.org/10.1017/s0036930600030520.
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This article seeks to define one important way in which idealist thought, for which Edward Caird will serve as spokesman, can help us understand Barth's doctrine of the essential Trinity. It is hoped that this will in particular clarify the doctrine of the Holy Spirit, and help qualify some recent criticism levelled at Barth's teaching. The treatment falls into two parts, the first expository, the second analytical.
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Torrance, T. F. "Karl Barth and the Latin Heresy." Scottish Journal of Theology 39, no. 4 (November 1986): 461–82. http://dx.doi.org/10.1017/s0036930600031070.
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It was a fundamental principle of the great Athanasius that to approach God through the on and call him Father is amore devout and accurate way of knowing him than to approach him only through his works by tracing them back to him as their uncreated Source. To know the Father through his Incarnate Son who is of one and the same being as God is to know him strictly in accordance with what he is in his own being and nature as Father and Son, and as Holy Spirit, which is the godly and the theologically precise way. On the other hand, to seek knowledge of God from what he has created out of nothing would be to operate only from the infinite distance of thecreature to the Creator, where we can think and speak of God only in vague, imprecise and negative terms, for what God has created out of nothing does not tell us anything about who God is or what he is like in his own being. It is through God alone that we may know God in accordance Cross with his nature. We may know God in truth only as we are given access to him as Father through Jesus Christ his Incarnate Son and in his one Spirit, an access opened to us as we are brought near to God and are reconciled to him through the Cross (Ephesians 2.14–18).
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Molnar, Paul D. "Karl Barth and the Importance of Thinking Theologically within the Nicene Faith." Ecclesiology 11, no. 2 (May 28, 2015): 153–76. http://dx.doi.org/10.1163/17455316-01102003.
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This article argues that if Catholic and Protestant theologians, prompted by the Holy Spirit, allowed their common faith in God as confessed in the Nicene Creed to shape their thinking and action, this could lead to more visible unity between them. Relying on Barth, the article suggests that the oneness, holiness, catholicity and apostolicity of the church can be understood best in faith that allows the unique object of faith, namely God incarnate in Christ and active in his Spirit, to dictate one’s understanding. Such thinking will avoid the pluralist tendency to eviscerate Christ’s uniqueness and attempts to equate church unity with aspects of the church’s visible existence. These approaches tend to undermine the importance of faith in recognizing that such unity means union with Christ through the Spirit such that it cannot be equated with or perceived by examining only its historical existence in itself and in relation to other communities of faith.
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McIntosh, Adam. "The Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics." Pacifica: Australasian Theological Studies 20, no. 3 (October 2007): 278–90. http://dx.doi.org/10.1177/1030570x0702000303.
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Although Karl Barth is widely recognised as the initiator of the renewal of trinitarian theology in the twentieth century, his theology of the Church Dogmatics has been strongly criticised for its inadequate account of the work of the Holy Spirit. This author argues that the putative weakness of Barth's pneumatology should be reconsidered in light of his doctrine of appropriation. Barth employs the doctrine of appropriation as a hermeneutical procedure, within his doctrine of the Trinity, for bringing to speech the persons of the Trinity in their inseparable distinctiveness. It is argued that the doctrine of appropriation provides a sound interpretative framework for his pneumatology of the Church Dogmatics.
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Lattu, Izak Yohan Matriks. "CHRISTIAN-MUSLIM MORALITY AND FUNDAMENTALISM: The Ethical Perspectives of Karl Barth, and Hasan al-Banna." Jurnal THEOLOGIA 29, no. 2 (December 27, 2018): 219. http://dx.doi.org/10.21580/teo.2018.29.2.3275.
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The article explores Karl Barth and Hasan al-Banna ideas on ethics as the guidance for communal life. Barth emphasizes the command of God as the fundamental theology of Christian values. The prominent German theologian functions as the pivotal scholar in Christian evangelical stream. While al-Banna underlines the centrality of Islamic Sharia to reform Muslim life under colonial circumstances. As it is for Barth in the Christian side, Banna thought influences fundamentalist groups in many Muslim majority countries such as Egypt, Indonesia and many more. Using, a comparative study method, the article concludes that both scholars focus on how scriptures function as the fundamental value for human understanding of social and spiritual life. Although they shared similar issues, Barth, on the one hand, focuses more on how Christianity resist liberalism through the complete acceptance of the holy spirit role in Christian life. Banna, on the other hand, pay more attention to the application of Islamic values as the weapon to fight colonialism
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Voigt, Friedemann. "Geist und Wirklichkeit." Zeitschrift für Evangelische Ethik 52, no. 2 (May 1, 2008): 89–103. http://dx.doi.org/10.14315/zee-2008-0204.
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AbstractThe ethical significance of pneumatology lies in its concept of reality, which includes personal and cultural ethics. In discussion with Karl Barth’s and Paul Tillich’s theology of the Holy Spirit this concept is presented as a fundamental approach to ethics. While Barth focuses on aspects of personal ethics, Tillich accentuates cultural ethics. This essay brings together both perspectives and especially exposes the relevance of the cultural aspects. Eventually it sketches the outlines of a contemporary theological concept of ethics.
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Dabney, D. Lyle. "Pneumatologia Crucis: Reclaiming Theologia Crucis for a Theology of the Spirit Today." Scottish Journal of Theology 53, no. 4 (November 2000): 511–24. http://dx.doi.org/10.1017/s0036930600057008.
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Of what are we speaking when we speak of the Holy Spirit? This most fundamental of all the questions asked in the field of Pneumatology has not received an answer widely accepted in the theology of the twentieth century. Karl Barth could write that the ‘Holy Spirit is nothing else than a certain relation of the Word to man’; while to Rudolph Bultmann, the Spirit was ‘the power of futurity,’ and was to be counted among the mythological forms of New Testament speech. Heribert Mühlen, on the other hand, interpreting the Latin pneumatological tradition in terms of the personalism of Ebner and Bubner, calls the Spirit ‘we,’ the unity of T and ‘thou.’ And David Gelpi reflects current feminist concerns when he designates God's Spirit as ‘The Divine Mother,’ the feminine in God. Finally, most recendy, Michael Welker has adopted the language of the natural sciences mediated through process thought and calls the Holy Spirit a ‘force field,’ while Jürgen Moltmann terms God's Spirit ‘the Spirit of Life’; a notion echoed in Mark Wallace's thesis that the Spirit is ‘the power of life-giving breath (r¨ah) within the cosmos who continually works to transform and renew all forms of life—both human and nonhuman.‘
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Nemes, Steven. "Claritas Scripturae, Theological Epistemology, and the Phenomenology of Christian Faith." Journal of Analytic Theology 7 (December 19, 2019): 199–218. http://dx.doi.org/10.12978/jat.2019-7.181913130418.
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The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology.
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Rempel, Brent A. "‘A field of divine activity’: Divine aseity and holy scripture in dialogue with John Webster and Karl Barth." Scottish Journal of Theology 73, no. 3 (August 2020): 203–15. http://dx.doi.org/10.1017/s0036930620000320.
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AbstractIn dialogue with John Webster and Karl Barth, this essay considers the intersection of divine aseity and holy scripture. I argue that the doctrine of holy scripture is constituted by a backward reference, namely, the plentiful life of the triune God. The doctrine of divine aseity denotes God's self-existent triune life, which anchors God's bestowal of life. Construed negatively, aseity establishes the incommensurability of God and creatures by distinguishing, without sundering, scripture and God's self-communicative presence. Construed positively, aseity constitutes scripture as ‘a field of divine activity’, the sphere of the life-giving missions of the Word and Spirit. The triune God who lives a se, elects the texts of scripture to serve as intermediaries of God's vivifying address.
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Frykberg, Elizabeth A. "The Child as Solution: The Problem of the Superordinate-Subordinate Ordering of the Male-Female Relation in Barth's Theology." Scottish Journal of Theology 47, no. 3 (August 1994): 327–54. http://dx.doi.org/10.1017/s0036930600046226.
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In examining the similarities and differences between God and humanity in his analogia relalionis, Karl Barth correlates three I-Thou relations: God to Godself in similarity and difference (Father, Son, and Holy Spirit); humans to humans in similarity and difference (male and female); God to humanity and humanity to God in similarity and difference. For all three, Jesus Christ is the master analogue. Christ relates to God in a God-God ‘I-Thou’ relationship, to humanity in a human-human ‘I-Thou’ relationship, and God to humanity and humanity to God in a God-human ‘I-Thou’ relationship.
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Hartman, Tim. "The Promise of an Actualistic Pneumatology: Beginning with the Holy Spirit in African Pentecostalism and Karl Barth." Modern Theology 33, no. 3 (March 9, 2017): 333–47. http://dx.doi.org/10.1111/moth.12332.
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Burton, Bryan D. "The Holy Spirit in the Theology of Karl Barth. By John Thompson. Allison Park, Pennsylvania, Pickwick Publications, 1991. £13.00." Scottish Journal of Theology 46, no. 3 (August 1993): 389–90. http://dx.doi.org/10.1017/s0036930600044926.
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Tódor, Csaba. "Az ember istenképűsége, mint létanalógia." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 97–112. http://dx.doi.org/10.24193/subbtref.66.1.05.
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"The Imago Dei as an Interpretation of the Analogy of Being. Regular theological examination of human nature seems to be the exploding germ of a longer reflection and analysis. My expectations of this study, and hopefully also of the following ones, is that the crisis and uncertainty into which our churches have drifted can (and should) be the subject of theological inquiry. If we keep our study in the right trajectory, then, hopefully, a new light will be shed on the practical aspects of our church life as well. We need to show the world that the God we believe in has remained an active and immanent force in human lives and that there is a reason for a pure, diverse, and substantial unity of the world and existence. This monotheism, however, must be polar, in which the Father, the Son, and the Holy Spirit have their place as elements of analogy in the interaction of which the beauty and efficiency of service can be renewed and given a new meaning. This analysis implies a simultaneous two-way approach. On the one hand, it should be a God-centred approach that simultaneously embraces the realities of the horizontal world, and, on the other hand, in the vertical-horizontal pattern, it leaves room for a contemporary interpretation of the concept of analogia entis. I am aware that there has been an attempt to do this in the twentieth century. The reference to the dialogue between Karl Barth and Urs von Balthasar could serve as a good example of a fruitful conversation for the benefit of our spiritual and institutional lives. Together with Barth, the other “dialectical” theologian hoped and opened their dialogue in the hope of a “true rebirth of Protestantism”. The dialogues of the last century therefore must be the driving force behind the dialogues of today. Keywords: ecclesiology, relational theology, individuality, contextuality, God’s immanence- transcendence "
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Healy, Nicholas M. "Karl Barth's ecclesiology reconsidered." Scottish Journal of Theology 57, no. 3 (August 2004): 287–99. http://dx.doi.org/10.1017/s0036930604000225.
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The essay begins by noting some of the things Karl Barth might have said to defend himself against Stanley Hauerwas's criticisms, in the otherwise largely appreciative discussion in With the Grain of the Universe, of Barth's anthropology and pneumatology and the consequent problems in his ecclesiology. I then discuss some issues that Barth himself might have wanted to raise with regard to Hauerwas's own ecclesiology, especially in reference to its comparative lack of emphasis upon divine action and the difference that makes to an account of the church's witness. I argue that Barth and Hauerwas differ to some degree in their understanding of the gospel and of Christianity, with Hauerwas emphasizing rather more than Barth the necessity and centrality of the church's work in the economy of salvation. Barth, on the other hand, sees the need rather more than Hauerwas of situating the church's activity within a well-rounded account of the work of the Word and the Spirit. I offer some concluding remarks to suggest that this particular aspect of Barth's ecclesiology is worth preserving as an effective way of responding to modernity.
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Xu, Ximian. "Karl Barth's ontology of holy scripture revisited." Scottish Journal of Theology 74, no. 1 (February 2021): 26–40. http://dx.doi.org/10.1017/s003693062100003x.
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AbstractThis paper seeks to examine Barth's ontology of holy scripture by appropriating the latest nomenclatural analysis of Barth's usage of Wesen and Sein. Given the difference between the Wesen and the Sein of the Bible, and the claim that the Sein-in-becoming of the Bible is determined by its Wesen-in-act, it follows that for Barth the Bible is ontologically the Word of God in the sense of Wesen, which underlies the Bible's becoming the Word of God in the sense of Sein. In short, the Bible ontologically becomes the Word of God in the sense of Sein because the Bible is the Word of God in the sense of Wesen.
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Macchia, Frank D. "Editorial." Pneuma 23, no. 1 (2001): 5–8. http://dx.doi.org/10.1163/157007401x00014.
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AbstractBarth was not closed to the possibility of glossolalia because he realized in his own experience how powerful the Holy Spirit could be. On a different occasion Barth said to me, 'Almost thou persuadeth me to become an enthusiast, but I must have Scripture.'
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Burkhart, John E. "Humanity in the Thought of Karl Barth. Stuart D. McLeanThe Spirit as Lord: The Pneumatology of Karl Barth. Philip J. Rosato." Journal of Religion 65, no. 2 (April 1985): 291–92. http://dx.doi.org/10.1086/487244.
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Qu, Li. "Newton, Einstein and Barth on time and eternity." Scottish Journal of Theology 67, no. 4 (October 10, 2014): 436–49. http://dx.doi.org/10.1017/s0036930614000209.
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AbstractFor two hundred years after 1687, Newton's notion of absolute time dominated the world of physics. However, Newtonian metaphysical absolute time is so ideal that it may only be realised and actualised by God. In the early twentieth century, Einstein breaks this dominant understanding of time fundamentally by his Special Theory of Relativity and General Theory of Relativity. In the Einsteinian paradigm, we are forced to think no longer of space and time but rather to look at a four-dimensional space-time continuum, in which time appears to be more space-like than temporal. The Newtonian theory implies that there is an absolute, dominant point from which the universe can be observed, whereas Einstein argues for the opposite: there can be no vantage perspective and no universal present by which God can divide past and future.Barth takes a trinitarian approach to interpret the concept of time. For Barth, the Father is coeternal with the Son and the Holy Spirit. The eternal immanent Trinity acts concretely as the temporal economic Trinity, thus the triune God is pre-, supra- and post- to us. In actual temporality, the Father, Son and Holy Spirit transcend time concretely in our history and penetrate time absolutely from divine eternity. God's eternity is both transcendent and immanent to human time.Such a trinitarian temporality might serve as a ‘dynamic privileged perspective’ since time, energy and movement are all created by God from eternity. On the one hand, the triune Creator transcends his creature and its creaturely form – time absolutely; on the other hand, even when God enters time and moves together with the time ‘uniformly’ in the Son and the Holy Spirit, he becomes concretely simultaneous with all time. Also the Barthian perspective might provide something which is lacking in Einstein's relative time, i.e. the direction of time from the past to the future. Since every historical event in Einsteinian four-dimensional continuum is posited as a static space-time slice and Einstein equations are time-reversible, there is no ontological difference between time dimensions at all. However, in Barth's trinitarian opinion, such extraordinary events as the creation, resurrection and Pentecost are ontologically superior to other events in human history because they do change our temporality in an absolute way. Penetrated by the trinitarian eternity, those discrete space-time slices also become communicable and hence take genuine temporal characteristics, i.e. the past, present and future.
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Grieb, A. Katherine. "Pharaoh's magicians at the holy of holies? Appraising an early debate between Tillich and Barth on the relationship between philosophy and theology." Scottish Journal of Theology 56, no. 3 (August 2003): 360–80. http://dx.doi.org/10.1017/s003693060300108x.
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Two recent accounts of the relationship between theology and philosophy differ pointedly: Fides et Ratio describes an ‘intimate bond between theological and philosophical wisdom', while John Milbank charges theology to ‘evacuate philosophy, which is metaphysics', entirely. An early (1929) debate between Paul Tillich and Karl Barth on this subject is both clarifying and instructive for our present theological situation. Tillich and Barth would differ in their assessments of the relationship between theology and philosophy described by Fides et Ratio, but, against Milbank, both Tillich and Barth would agree that theology attempts to isolate itself from philosophy at its peril.
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Crisp, Oliver D. "The Letter and the Spirit of Barth’s doctrine of election: a response to Michael O’Neil." Evangelical Quarterly 79, no. 1 (April 30, 2007): 53–67. http://dx.doi.org/10.1163/27725472-07901004.
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This essay is a response to the article by Michael O’Neil, ‘Karl Barth’s Doctrine of Election’, Evangelical Quarterly 76: 4 (October, 2004), 311-26. I show, contrary to O’Neil’s essay, that Karl Barth’s doctrine of election in Church Dogmatics II/2 is either incoherent or universalistic. However, if, an attempt is made to ‘see past’ the letter of what Barth says to the spirit of his account, a coherent and non-universalistic doctrine of election can be set forth. In the latter section of the essay just such an account is given.
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BUCKLEY, JAMES J. "A FIELD OF LIVING FIRE: KARL BARTH ON THE SPIRIT AND THE CHURCH." Modern Theology 10, no. 1 (January 1994): 81–102. http://dx.doi.org/10.1111/j.1468-0025.1994.tb00030.x.
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Molnar, Paul D. "‘Thy word is truth’: the role of faith in reading scripture theologically with Karl Barth." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 70–92. http://dx.doi.org/10.1017/s0036930609990238.
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AbstractFollowing the thinking of Karl Barth, this article demonstrates how and why reading the Bible in faith is necessary in order to understand the truth which is and remains identical with God himself speaking to us in his Word and Spirit. After developing how faith, grace, revelation and truth are connected in Barth's theology by being determined by who God is in Jesus Christ, this article explains why Barth was essentially correct in claiming that we cannot know God truly through a study of religious experience but only through Christ himself and thus through the Spirit. I illustrate that for Barth the truth of religion simply cannot be found in the study of religion itself but only through revelation. That is why he applied the doctrine of justification by faith both to knowledge of God and to reading scripture. In light of what is then established, I conclude by briefly exploring exactly why the thinking of Paul Tillich, and three theologians who follow the general trend of Tillich's thinking (John Haught, John A. T. Robinson and S. Mark Heim), exemplify the correctness of Barth's analysis of the relation between religion and revelation, since each theologian is led to an understanding of who God is, how we reach God and how the doctrine of the Trinity should be understood that actually undermines Barth's emphasis on the fact that all knowledge of God and all doctrine should be dictated solely by who God is in Jesus Christ.
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Yarnell, Malcolm B. "Toward Radical New Testament Discipleship." Perichoresis 15, no. 4 (December 1, 2017): 91–117. http://dx.doi.org/10.1515/perc-2017-0024.
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Abstract Radical New Testament disciples may benefit from placing the 16th century South German Anabaptist theologian Pilgram Marpeck in conversation with the 20th century Swiss Reformed theologian Karl Barth. Marpeck and Barth will enrich ecumenical Christfollowers within both the Reformed and the Free Church traditions even as they remain confessional. Our particular effort is to construct a soteriology grounded in discipleship through correlating the coinherent work of the Word with the Spirit in revelation, through placing human agency within a divinely granted response to the gracious sovereignty of God, and through providing a holistic doctrine of individual and communal life in union with Christ.
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CORTEZ, MARC. "Body, Soul, and (Holy) Spirit: Karl Barth's Theological Framework for Understanding Human Ontology." International Journal of Systematic Theology 10, no. 3 (July 2008): 328–45. http://dx.doi.org/10.1111/j.1468-2400.2008.00328.x.
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Hawksley, Theodora. "The freedom of the Spirit: the pneumatological point of Barth's ecclesiological minimalism." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 180–94. http://dx.doi.org/10.1017/s0036930611000044.
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AbstractKarl Barth's ecclesiology has come under fire in recent years from those who find his work on the church insufficiently concrete. Proponents of concrete ecclesiologies argue that Barth's use of the wirkliche Kirche/Scheinkirche motif, and his general lack of attention to the way in which the assent of faith takes shape in the concrete church, result in the belittling of the concrete church. In turn, this lack of regard for the visible church creates problems relating to the role of the Holy Spirit. This article rereads Barth's lack of concentrated attention on the concrete church and argues that his ecclesiological minimalism functions as a theological crash barrier. By attending to the structure and doctrinal context of Barth's sections on the church in the Church Dogmatics, Barth's reticence to pronounce on the concrete church can be seen not as omission or denigration, but as a methodological principle preserving the freedom of the Holy Spirit in relation to the concrete church. The way in which Barth opens up space for the work of the Spirit in the historical, sinful church has much to offer those in search of a challenging, faithful, realistic and pastorally careful concrete ecclesiology.
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Lösel, Steffen. "Guidance from the gaps: the Holy Spirit, ecclesial authority, and the principle of juxtaposition." Scottish Journal of Theology 59, no. 2 (May 2006): 140–58. http://dx.doi.org/10.1017/s0036930606002134.
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Recent ecumenical dialogues have focused on the question of ecclesiastical offices. At the heart of this debate lies the question of how to relate the Holy Spirit's guidance of the church to its structures. Two alternative visions frame the debate. The Roman Catholic Church insists on the authority of the church's teaching office, as the channel through which the Holy Spirit guides the church. In contrast, Protestant churches emphasize the self-sufficiency of scripture, the normative function of the Gospel vis-à-vis the church, and the freedom of the Holy Spirit in, with, and over against all ecclesiastical structures. My essay engages this ecumenical debate through fundamental ecclesiological reflections on the relation between the Holy Spirit on the one hand, and the scriptural witness and ecclesial authority on the other. I argue that no ecclesial structure must be identified undialectically with the voice of the Holy Spirit, but that the church must discern the guidance of the Spirit in the context of the Christian assembly, as it emerges ever anew from the “gaps” left open in the assembly's juxtapositions of texts, bath, and shared meal. In order to develop my thesis, I first retrieve Karl Barth's christological foundation of ecclesiology, his definition of divine freedom over against the church, and his introduction of scripture as the critical principle for the church's permanently needed self-reform. Second, I discuss Walter Kasper's insistence on the incarnational and sacramental nature of the church and his threefold understanding of the church's apostolicity in terms of succession, tradition, and communion. Finally, I develop Gordon Lathrop's reading of the Christian assembly of worship in terms of liturgical juxtapositions for my ecclesiastical purposes.
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Lilburne, Geoffrey. "Contextualising Australian Theology: An Enquiry into Method." Pacifica: Australasian Theological Studies 10, no. 3 (October 1997): 350–64. http://dx.doi.org/10.1177/1030570x9701000308.
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Recent efforts to contextualise Australian theology need to be the subject of critical dialogue between Catholic and Protestant theologians. In a spirit of postmodernity, the author critiques the methodology of Tony Kelly's A new imagining, and then moves on to propose elements of an alternative methodology which draws upon the theology of Karl Barth. A recent work by Norman Habel, This land is mine, promises a rich contextual reflection, and the method here proposed is applied to theological issues emerging from this study to outline a way forward for Australian contextualising.
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Panda, Herman Punda. "RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 65–76. http://dx.doi.org/10.30822/lumenveritatis.v11i1.703.
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Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.
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Marsh, Charles. "Human Community and Divine Presence: Dietrich Bonhoeffer's Theological Critique of Hegel." Scottish Journal of Theology 45, no. 4 (November 1992): 427–48. http://dx.doi.org/10.1017/s0036930600049292.
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Karl Barth once said that we must always think three times before contradicting Hegel's system, ‘because we might find that everything we are tempted to say in contradiction to it has already been said within it’. Hegel wanted his thought to mirror the full movement of life, and to Barth (avid moviegoer no less than Mozart aficionado), this movement proceeds like the film of the cinematograph, though one so extraordinary that it depicts ‘the rhythm of life itself’, running exhaustively through the fullness of history, capturing the ‘exact recollection’ of the observed plenitude of being. When Hegel in the Phenomenology concludes the magisterial section on absolute knowledge with the statement that here ‘Spirit has wound up the process of its embodiment’, he is not, as Richard Rorty cavalierly suggests, recommending a new and improved vocabulary, but is celebrating the complete infusion of truth into the dialectic of knowing. As Barth says, ‘Truth is necessary to [Hegel] and, indeed, necessary to him in its unity, in its actuality, in the divine rigor inherent in it.’
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Olson, R. "Wolfhart Pannenberg's Doctrine of the Trinity." Scottish Journal of Theology 43, no. 2 (May 1990): 175–206. http://dx.doi.org/10.1017/s0036930600032488.
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In the past some of Wolfhart Pannenberg's interpreters have suggested that a major weakness of his revision of the doctrine of God is a neglect of the doctrine of the Trinity. In 1975 Herbert Burhenn criticised Pannenberg for exercising considerable reservation with regard to the three-in-oneness of God and for reducing the trinitarian distinctions of Father, Son, and Holy Spirit to temporal distinctions. He also stated that ‘The Trinity cannot function for Pannenberg, as it does for Barth, as a structural principle of theology.’ About a decade later Elizabeth Johnson very cogently noted the need for a well-developed concept of the Trinity in Pannenberg's theology:
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Barnett, William. "Can Pietism Change the World? Reconsidering Hegel's Tutelage of 'Faith'." Ecclesiology 7, no. 2 (2011): 220–46. http://dx.doi.org/10.1163/174553111x559472.
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AbstractThe legacy of the ecclesial renewal movement known as Pietism is debated on questions of how it envisions the church's relation to the world. On the one hand, there are denominations today that invoke the legacy of Pietism as a resource in constructing a missional identity and a clear ethic of social engagement and transformation. On the other hand, there are critics, such as Karl Barth, who register Pietism as a phenomenon that fosters individualism rather than social-mindedness. Barth blames Pietism's inward concept of authority. This essay is an attempt to temper the claims of such critics through a close reading of the analysis of the 'faith' consciousness found in G.W.F. Hegel's Phenomenology of Spirit. In contrast to Barth, Hegel offers a reading of Pietism's inward concept of authority as forming dissatisfied social agents, rather than atomistic individuals fundamentally alienated from one another. On Hegel's account, the Pietist experiences an essential or spiritual belonging to the actual social world, yet she is continually dissatisfied with the external actualization of this spiritual relationship. Thus, Hegel provides a way for Pietist traditions to conceptually integrate the emphasis on inward experience with a clear ethic of social participation and responsible engagement.
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Cocksworth, Ashley. "Revisiting Karl Barth's doctrine of baptism from a perspective on prayer." Scottish Journal of Theology 68, no. 3 (July 7, 2015): 255–72. http://dx.doi.org/10.1017/s0036930615000101.
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AbstractThis article focuses on Karl Barth's mature doctrine of baptism, as it is developed in the final part-volume of the Church Dogmatics. Published in 1967 (English translation in 1969) as a fragment of the ethics of the doctrine of reconciliation, Barth's theology of baptism is not without its controversy. Among the critiques that the baptism fragment has generated, one of the most significant concerns is over its presentation of the relation between divine agency and human agency. The formal division in the baptism fragment (and its sharp distinction between ‘Spirit baptism’ and ‘water baptism’) is taken to imply an uncharacteristic separation of divine agency and human agency, which renders his doctrine of baptism inconsistent with other areas of his thought. The argument proposed in this article, however, is that better clarity as to what Barth is theologically up to in the baptism fragment can be gained by reading his mature theology of baptism in connection with his theology of prayer. Barth's theology of prayer is rich and extensive. Although very present across all of his writings, his thinking on prayer (and indeed the Church Dogmatics itself) culminates in an intriguing set of meditations on the petitions of the Lord's Prayer. Although unfinished, these lectures on prayer were published posthumously as The Christian Life in 1976 (English translation 1981). Together with his doctrine of baptism and his unwritten doctrine of the Lord's Supper, the finished lectures on prayer would have formed the ethics of reconciliation. Importantly, Barth insists that baptism and the Lord's Supper were to be understood not only in the context of prayer but actually as prayer, as ‘invocation’. Rooted in the motif of ‘correspondence’, which is deployed at a number of key points throughout the Church Dogmatics, Barth's theology of invocation is based on a highly participative account of the divine–human relation: divine agency and human agency ‘correspond’ in the crucible of prayer. From the perspective provided by his writings on prayer, invocation and the motif of the ‘correspondence’ of divine and human agency, this article revisits the critique that Barth unduly separates divine and human agency in the baptism fragment.
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Holmes, Christopher R. J. "The Aseity of God as a Material Evangelical Concern." Journal of Reformed Theology 8, no. 1 (2014): 61–78. http://dx.doi.org/10.1163/15697312-00801003.
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An evangelical doctrine of God is concerned with not only the unfolding of the logic of God’s free grace but also the antecedent conditions whereby God is said to be gracious. In this article I demonstrate the extent to which for Karl Barth grace demands a “backward reference,” indeed the immanent processions of the Son and Spirit as the basis for their missions. Accordingly, I advance the notion that the question of antecedence—the “whence”—represents not simply a formal but rather a material concern, a concern which the Reformed appreciate. I unfold this contention with respect some New Testament texts and in relation to two doctrines, namely the doctrine of the divine attributes and that of the hypostatic union.
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Konz, D. J. "The even Greater Commission: Relating the Great Commission to the missio Dei, and human agency to divine activity, in mission." Missiology: An International Review 46, no. 4 (October 2018): 333–49. http://dx.doi.org/10.1177/0091829618794507.
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This article proposes a means to reconcile and properly order two of the dominant missiological concepts of the past century: the so-called “Great Commission” of Matthew 28:18–20, and the concept of missio Dei. By doing so, the article seeks to offer a more robustly trinitarian basis for mission which references the Great Commission, and a means to better nuance and understand the relationship between divine and human agency in mission. To make these arguments, the article offers a theological primer on and critique of the two missiological concepts, then contends that the Great Commission should be understood as a second-order, rather than a first-order, frame of reference for mission, located within the wider trinitarian framework of the “even greater” co-missions of the Son and Spirit. The article then draws on the theology of Karl Barth to affirm that the church, insofar as its actions correspond to God’s own activity in the Spirit, can be regarded as the locus of human co-activity in the pneumatological missio of God. With further reference to Barth, the article proposes that properly ordering and relating the Great Commission and the missio Dei allows for a cooperative, if asymmetrical, co-missional account of the relation between God’s agency and human action in mission. While primarily drawing on the resources of systematic theology, the article concludes with some preliminary implications for mission theology and practice.
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Healey, Robert M. "Arthur Cochrane and the Church-Confessing." Scottish Journal of Theology 49, no. 4 (November 1996): 466–82. http://dx.doi.org/10.1017/s0036930600048511.
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Arthur C. Cochrane has spent a lifetime recalling the Christian church to its vocation: confessing faith in Jesus Christ as the one Lord and Savior proclaimed in Holy Scripture; confessing sin; and submitting in freedom to the ethic which springs from sole reliance on Christ. The vocation has given focus to many concerns. He has worked to invigorate Christian understanding of the role of confessions of faith, to revive careful study of Reformation theologians, and to develop appreciation of the contribution of Karl Barth. He has engaged in ecumenical dialogue, fostered ecumenical relationships, and worked to arouse Christians to ethical response concerning the poor, worship, the state and war. He has been acutely sensitive to the constant need to determine a Christian response to challenging contemporary events, whether horrors or opportunities.
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Lienemann, Wolfgang. "Die Vielfalt der Lebensgemeinschaften." Zeitschrift für Evangelische Ethik 39, no. 1 (February 1, 1995): 279–97. http://dx.doi.org/10.14315/zee-1995-0149.
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Abstract The author pleads for an equal and differentiated treatment of marriage (between woman and man) and same-sex-unions (between gay people) in civillaw. In theological perspective it is necessary to regard same-sex-unions as well as marriages under the aspects oflife-long commitment and responsibility- both may be and should be »Iove in earnest« (»Liebe im Ernstfall«- K. Barth) F or the decisive moment in every kind oflife-long partnership in the destination that »your body isatemple ofthe Holy Spirit« (1 Kor 6,19). - From this central point of view biblical damnations of homosexual behaviour must be criticised. - As further consequences the articel discusses the legal introduction of the possibility of »registered partnership« for gay people and following options in liturgy and law of the church.
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Pellerin, Daniel. "Calvin: Militant or Man of Peace?" Review of Politics 65, no. 1 (2003): 35–59. http://dx.doi.org/10.1017/s0034670500036524.
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The charge that the Reformation heralded a triumph of confessional party over religion and fostered a spirit of division, discord, and strife is not an unfamiliar one. The thought of Jean Calvin, in particular, has been found responsible, by Karl Barth among others, for rousing its followers to militancy. As this essay will show, however, Calvin's actual positions point in a rather more irenic direction. Thus the first section of the essay addresses common misconceptions about the role of military metaphor in Calvin's writings. Section II draws attention to the integral importance for Calvin's theology of the Gospel call to unity, concord, and peace not only among Christians but all mankind. Section III examines Calvin's cautious treatment of actual fighting and war, and section IV draws together the argument by reference to Calvin's discussion of political authority and the tasks of the state.
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Barnett, William T. "Actualism and Beauty: Karl Barth's Insistence on the Auch in his Account of Divine Beauty." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 299–318. http://dx.doi.org/10.1017/s0036930613000148.
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AbstractHans Urs von Balthasar claimed that Barth's Church Dogmatics demonstrates a weakening of his distinctive actualism in order to make space for ‘the concept of authentic objective form’, a point illustrated by the discourse on divine beauty in CD II/1. There Barth treats the divine being as an objective form to be contemplated, a seeming departure from Barth's privileged conceptualisation of God as personal subject whose free action humbles our theoretical gaze and graciously provides the material content for proper speech about God. Bruce McCormack has challenged von Balthasar's general thesis, arguing that no weakening has in fact taken place in the Church Dogmatics. If this is the case, what then of Barth's discourse on divine beauty? Is it consistent with his actualistic doctrine of God? Is it possible to speak of God both as a free, dynamic event and an object of beauty? Can theological aesthetics find a home within Barth's actualism? This article answers in the affirmative by demonstrating the systematic integrity between Barth's claims about divine beauty and the actualism permeating CD II/1. First, the article examines the ambiguity of Barth's specific claims about divine beauty. Barth is both enthusiastic and hesitant in speaking about divine beauty, affirming the concept yet placing careful qualifications on its use. Next, the article illustrates how the nature of these claims is anticipated by the actualism of CD II/1, specifically by (1) Barth's clear rejection of divine formlessness, (2) his argument that God's act of self-revelation in Jesus Christ implies an objective triune form for God's being and, lastly, (3) how he grounds discourse on divine beauty in the event of God's dynamic, free love. The article finally contends that the key to Barth's puzzling position on divine beauty is in understanding the precise reason why he registers beauty as a necessary but insufficient theological concept. This qualification is rooted in an important content–form, spirit–nature distinction which frames all discussion about God's being-in-act. Throughout CD II/1, objective form is a necessary condition for divine self-expression, but objectivity is always grounded in the freedom of the Spirit. Thus, the freedom-to-love at the heart of God's triune existence is the ground of our experience of God as beautiful, not any continuity with our contemplation of created forms. As such, the creative freedom animating God's triune life provides the space for, but also the limit to, theological aesthetics by imbuing divine beauty in mystery.
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Brand, SJP. "‘n Pneumatologiese benadering tot die teologie." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 384–411. http://dx.doi.org/10.4102/ve.v28i2.113.
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This article investigates the relationship between the subjective experiential side of faith and the objective rational side thereof. The two Theologians, Karl Rahner and John Calvin both propose, from different perspectives, a unity between rationality and experience. A Pneumatological approach emphasizes a theology of accountability and responsibility (teologie van verantwoording). This theology acknowledges the importance of man’ s experience and man’ s search for purpose and meaning. Furthermore, from a criptural point of view, God places man in various relational contexts. God expects responsibility/accountability towards Him, towards one’ s fellow man and the whole of creation. Man’ s response is initiated in prayer guided by the Holy Spirit. In fulfilment of his/her personal responsibility/accountability a sense of meaning and purpose is achieved.
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Hendry, George S. "The Spirit as Lord: The Pneumatology of Karl Barth by Philip J. Rosato, S.J. Edinburgh, T. & T. Clark, 1981. 228 pp. $15.75." Theology Today 43, no. 3 (October 1986): 419–23. http://dx.doi.org/10.1177/004057368604300312.
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Loke, Andrew Ter Ern. "Theological Critiques of Natural Theology: A reply to Andrew Moore." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 2 (May 28, 2019): 207–22. http://dx.doi.org/10.1515/nzsth-2019-0011.
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Summary In leading academic publications, Oxford theologian Andrew Moore has systematically developed new objections to natural theology based on Karl Barth’s methodological arguments, historical considerations as well as theological considerations related to Scriptural passages such as Romans 1:18 ff, the noetic effects of sin, whether natural theology leads to the God who has revealed himself in Christ, the work of the Holy Spirit, and attitudes such as humility and self-denial. I demonstrate the inadequacy of his methodological and historical arguments and show that the numerous Scriptural passages cited by Moore do not really support his objections, and that Moore neglects other passages (e. g. Acts 14:15–17, 17:22–31) which contradict his arguments. I defend the value of natural theology as the first of a two-step approach which (1) shows that there is a Creator God (2) shows that this God has revealed himself in Christ.
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김진혁. "Karl Barth’s Theology of Culture and Art: The Redemptive Work of the Holy Spirit and the Playful Nature of Culture and Art." Korean Jounal of Systematic Theology ll, no. 39 (September 2014): 35–71. http://dx.doi.org/10.21650/ksst..39.201409.35.
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Agolia, Grace Mariette. "Words into Silence." Philosophy and Theology 31, no. 1 (2019): 223–49. http://dx.doi.org/10.5840/philtheol202056120.
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This essay explores Karl Rahner’s use of silence throughout his writings in relation to central themes of his theology. First, in his reflections about encountering the silent mystery of God in prayer, Rahner discovers that this painful silence may indeed be sacramental of God’s abiding nearness, inviting us to greater faith, hope, and love. Second, Rahner engages the transcendental character of this relationship between grace and freedom through the silence that permeates the existential divine-human dialogue. Third, Rahner’s meditations on Jesus, the silent Word, reveal how Jesus’s surrender in freedom to God’s silence enables our own response to God and participation in Jesus’s salvific “death-into-resurrection.” Fourth, Rahner elucidates the role of silence in ordinary mysticism; patient forbearance, bold proclamation, and love of neighbor are all opportunities for experiencing the grace of the Holy Spirit in everyday life. Finally, these themes converge in Rahner’s thoughts about the importance of silence in the spirituality of the theologian.
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Lattke, Michael. "Rudolf Bultmann on Rudolf Otto." Harvard Theological Review 78, no. 3-4 (October 1985): 353–60. http://dx.doi.org/10.1017/s0017816000012438.
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Rudolf Otto (1869–1937), well known for his book The Idea of the Holy, and Rudolf Bultmann (1884–1976), even more famous for his hermeneutical programs of demythologization and existential interpretation, had, according to Bultmann himself, “been friends at Breslau.” Although Bultmann admitted in 1969 with incorruptible fairness that “the calling of the systematic theologian Rudolf Otto was a great gain for the theological faculty at Marburg,” he also had to state that “Otto and I grew so far apart that our students, too, were aware of the antithesis between his work and mine.” Already ten years earlier, in his first autobiographical draft of 1959, Bultmann mentioned “tensions with R. Otto, Hermann's successor,” which “led to lively discussions” among the students at Marburg. Those tensions date back at least to the early twenties, as two letters of Bultmann to Karl Barth reveal. In the first letter, written at the end of 1922, Bultmann stigmatizes the notes of Otto to F. Schleiermacher's Reden, Über die Religion, as “totally misleading.” In a letter written in April 1927 Bultmann expresses the hope that the opposition at Marburg to the Swiss theologian Eduard Thurneysen might be overcome “in six months, when Otto will be in India.” Thurneysen belonged to the new movement of so-called Dialectical Theology.
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Bingemer, Maria Clara Lucchetti. "UM DEUS PARA SER AMADO ALGUMAS REFLEXÕES SOBRE A DOUTRINA TRINITÁRIA EM KARL RAHNER." Perspectiva Teológica 36, no. 98 (June 2, 2010): 125. http://dx.doi.org/10.20911/21768757v36n98p125/2004.
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Este texto procura trabalhar alguns aspectos fundamentais da teologia trinitária de Karl Rahner. Em um primeiro momento, resgata seu axioma que revolucionou esta área da Teologia: "A Trindade Econômica é a Trindade Imanente e vice-versa". Em um segundo momento, procura mostrar como toda a teologia trinitária de Rahner é baseada no entrelaçamento com a cristologia. Finalmente, a partir da obra de Rahner “O que significa amar Jesus?" (Was heibt Jesus lieben?), comentamos o fato de que Rahner, configurado pela espiritualidade inaciana, encontra no amor real a Jesus a via de acesso ao pensar sobre o Deus Pai, Filho e Espírito Santo, que se dá a partir da experiência desse Deus na palpabilidade da carne de seu Filho e chega à sua vida imanente e à sua comunhão inefável.ABSTRACTC: This texts seeks to develop some fundamental aspects of K. Rahner’s Trinitarian Theology. It begins by presenting anew his axiom which revolutionized this area of theology: “The Economic Trinity is the Immanent Trinity and vice-versa.” Then it seeks to demonstrate how all of Rahner’s Trinitarian Theology is based on its links with Christology. Finally, parting from Rahner’s “Love of Jesus, Love of Neighbor”, the article comments how Rahner, configured by Ignatian spirituality, finds in the authentic love of Jesus the way to think God as Father, Son and Holy Spirit. This way originates from the experience of a God who can be touched in the flesh of his Son, and leads to God’s immanent life and ineffable communion.
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Vondey, Wolfgang. "A Theology of the Third Article: Karl Barth and the Spirit of the Word. By Aaron T. Smith. Minneapolis, MN: Fortress, 2014. Pp. x + 254. Paper, $39.00." Religious Studies Review 41, no. 2 (June 2015): 61. http://dx.doi.org/10.1111/rsr.12211_17.
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Edwards, Aaron. "The difference between a poet and a prophet: Dialectical rhetoric and the role of the Spirit in preaching, with reference to Karl Barth and D. Martyn Lloyd-Jones." Theology 116, no. 4 (May 24, 2013): 266–78. http://dx.doi.org/10.1177/0040571x13482854.
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Otto, Randall E. "The Use and Abuse of Perichoresis in Recent Theology." Scottish Journal of Theology 54, no. 3 (August 2001): 366–84. http://dx.doi.org/10.1017/s0036930600051656.
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Perichoresis (perichoresis, circumincessio) is a theological term which describes the ‘necessary being-in-one-another or circumincession of the three divine Persons of the Trinity because of the single divine essence, the eternal procession of the Son from the Father and of the Spirit from the Father and (through) the Son, and the fact that the three Persons are distinguished solely by the relations of opposition between them.’ This term was popularized in the eighth century by John of Damascus who, in his De fide orthodoxa, said the three Persons of the Trinity ‘are made one not so as to commingle, but so as to cleave to each other, and they have their being in each other [kai ten en allelais perichoresin] without any coalescence or commingling.’ This important theological term, which Karl Barth rightly regarded 'as the one important form of the dialectic required to complete the concept of ‘three-in-oneness’ ‘from the side of the unity of the divine essence’ and ‘from the side of the original relations,’ has suffered in some recent theology from its appropriation to describe relationality apart from mutually shared being. For example, in his influential social doctrine of the Trinity, Jürgen Moltmann emphasizes the ‘relational, perichoretically consummated life processes’ of the three Persons who ‘cannot and must not be reduced to three modes of being of one and the same divine subject,’ whose unity ‘cannot and must not be seen in a general concept of divine substance.’
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Barnes, L. Philip. "Rudolf Otto and the Limits of Religious Description." Religious Studies 30, no. 2 (June 1994): 219–30. http://dx.doi.org/10.1017/s0034412500001505.
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In a recent study entitled ‘Numinous Experience and Religious Language’, Dr Leon Schlamm has endorsed Rudolf Otto's well known and much discussed account of the relationship of religious experience to religious language, and then used this position to criticize some highly influential voices in the continuing debate on the precise nature of mystical experience. The aim of this paper, in response to Schlamm, is to question the plausibility of Otto's account in The Idea of the Holy of the nature of religious knowledge and his closely related understanding of the relationship between religious experience (or as he prefers, numinous experience) and religious language. By implication, this also calls into question Schlamm's use of Otto's position in his criticism of those writers on mysticism that he takes issue with, chiefly Steven Katz and those who propose an essentially Kantian interpretation of mysticism. However, for the most part I shall leave the contemporary debate on mysticism unaddressed, though my comments do have a bearing on it. If there is a wider target, it is chiefly those interpreters of religion, like Schlamm, who conceive of the relationship of religious experience (or the religious object itself) and religious language in essentially the same way as Otto. One thinks immediately here of Friedrich Schleiermacher, whom Otto admired greatly, and who stands in the same Liberal Protestant tradition. Also Karl Barth, who ironically, for all his strictures of Liberal Protestantism, actually propounded a view of the meaning and nature of religious language which is remarkably similar to the views of both Schleiermacher and Otto; at least at the beginning of his theological career, in his famous commentary on Romans: all that talk of God as ‘the inexpressible’ and ‘the Wholly Other’. In addition one could mention those classical texts of Hinduism and Buddhism, which like many contemporary writers on mysticism (e.g. the late Deirdre Green), conceive of mystical experience and the truth which it reveals as ‘beyond the scope of discursive thought, language and empirical activity’.