Barth S Theological Ontology Of Holy Scripture

"I was and I am an ordinary theologian, who does not have the Word of God at his disposal, but, at best, a 'Doctrine of the Word of God,'" writes Karl Barth in the preface of Die christliche Dogmatik im Emtwurf. Properly appreciating the complex career of Barth's characterization of what Scripture is theologically can open up constructive lines of inquiry regarding his self-description as a theologian and reader of the Bible. By mining Barth's published and posthumous theological and exegetical writings and sermons, both well-known materials and understudied writings such as the significant "Das Schriftprinzip der reformierten Kirche" lecture, Alfred H. Yuen offers a unique reading of Barth's thoughts on the person and work of the biblical writers by mapping his theological career as a university student, a pastor, a writer, a young professor, and, above all, a "child of God" (CD I/1, 464-65).

In recent Barth studies it has been argued that a key to understanding the theologian’s opposition to natural theology is his rejection of substantialist ontology. While this is true to an extent, this book argues that it is a mistake to see Barth’s ‘actualistic ontology’ as diametrically opposed to traditional substantialism. Probing into Barth’s soteriological hamartiology in Church Dogmatics, III-IV, a largely neglected aspect of these volumes in recent debates on his understanding of being and act, it shows how his descriptions of sin, nature, and grace shed light on the precise manners in which his actualistic ontology operates on both a substance grammar of being and a process grammar of becoming, while rejecting the metaphysics underlying both grammars. Looking at issues such as original sin, universal salvation and human will, Barth is shown to be radically redefining the relationship between humans, their actions and the divine. This book argues that human ‘nature’ is the total determination of the human being ‘from above’ by God’s grace in Christ, while the existential dimension of the human being is also totally determined ‘from below’ by the Adamic history of sin. This serves to demonstrate Barth’s endeavours in eliminating the vestiges of natural theology within the Western tradition handed down from Augustine. By exploring these issues this book offers a fresh insight into Barth’s relationship with his theological forbears. As such, it will be vital reading for any scholar of Barth studies, the problem of evil, and theological ontology.

Hardly any Christian doctrine is discussed so much today as that of Holy Scripture. Innumerable books are published about it, and official discussions in many churches are concerned with it. Karl Barth’s doctrine plays a great part, whether positively or negatively, in all of these discussions and reports. His stature is so great that no one can deal with the problem of Holy Scripture without considering Barth’s view and defining his own position over against it. Indeed, many aspects of Barth’s view have come to be generally accepted as beyond criticism. Such uncritical acceptance is itself a good reason to devote a special study to Barth’s doctrine of Holy Scripture, because, no matter how we assess it, the Church Dogmatics of Karl Barth is one of the greatest forces in the modern theological world. In its vastness and variety, its comprehensiveness and detail, it constitutes a challenge to every school. Nor is it to be met by caricature or sweeping generalization. The individual themes demand searching analysis and appraisal at the exegetical, historical, and dogmatic levels at which Barth himself develops them. Only on the basis of detailed treatment can there be ultimate understanding and assessment of the whole. It is because Dr. Runia tackles this preliminary problem that his present work is so significant. He does not add to the list of general books. Choosing a critical and sensitive area, he devotes himself to the concentrated task of presenting the Barthian teaching on inspiration in its normative form. In the course of his analysis he examines the proposed biblical basis of Barth’s statement and brings it into lively interaction with the Reformation tradition which Barth believes that he represents. By means of a thorough inquiry into the single point, Dr. Runia thus gives us a far more informative, stimulating, and authoritative criticism that is possible in more comprehensive studies. The result is a valuable work which deserves to be widely studied and which should serve as a model for similar investigations into the many detailed themes of the Dogmatics. It is characterized by an honesty and relevance which gives it more than a narrowly academic interest. The real problems are faced, and it is candidly the most orthodox of statements. Yet the great verities of the traditional doctrine emerge the clearer and stronger for this powerful discussion, and in such a way that they may again make their salutary impact on a wider theological front.

Today’s biblical scholars and dogmaticians are giving a significant amount of attention to the topic of theological exegesis. A resource turned to for guidance and insight in this discussion is the history of interpretation, and Karl Barth’s voice registers loudly as a helpful model for engaging Scripture and its subject matter. Most readers of Barth’s theological exegesis encounter him on the level of his New Testament exegesis. This is understandable from several different vantage points. Unfortunately, Barth’s theological exegesis of the Old Testament has not received the attention it deserves. This book seeks to fill this lacuna as it encounters Barth’s theological exegesis of Isaiah in the Church Dogmatics. From the Church’s inception, Isaiah has been understood as Christian Scripture. In the Church Dogmatics we find Barth reading Isaiah in multi-functional and multi-layered ways as he seeks to hear Isaiah as a living witness to God’s triune revelation of himself in Jesus Christ.

Starting with an analysis of the close relation of Trinity and revelation in Barth, Jüngel goes on to look at Barth's action of divine objectivity in relation to human subjectivity. He closes with a discussion of the ontological implications of God's self-manifestation at the Cross. This translation of Jüngel's Gottes Sein ist in Werden also incorporates material from the 1975 German edition, together with a substantial new introduction by Professor John Webster.

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

Despite the burgeoning literature on Karl Barth, his doctrine of the Holy Spirit continues to be under-appreciated by his friends and critics alike. Yet, while Barth's commitment to the doctrine of the procession of the Holy Spirit from the Father and the Son (Filioque) is well-known, many scholars dismiss his stand as ecumenically untenable and few have bothered to subject his stance on the Filioque to close theological analysis. For those interested in this long-standing ecumenical point of contention between Eastern and Western trinitarian theology, this book will show how Barth's doctrine of the Filioque may still have something to contribute to the debate. The work traces the origin of Barth's commitment to the Filioque in his early career (particularly in Romans and the Göttingen Dogmatics), and then analyzes how the doctrine functions throughout the Church Dogmatics. Guretzki concludes that Barth's doctrine of the Filioque, while clearly standing within the Western trinitarian tradition, is atypical in that he refuses to speak of a "double-procession" in favour of a "common procession" of the Spirit”a position that has more affinity with the Eastern position than many of Barth's critics may have thought

Today’s biblical scholars and dogmaticians are giving a significant amount of attention to the topic of theological exegesis. A resource turned to for guidance and insight in this discussion is the history of interpretation, and Karl Barth’s voice registers loudly as a helpful model for engaging Scripture and its subject matter. Most readers of Barth’s theological exegesis encounter him on the level of his New Testament exegesis. This is understandable from several different vantage points. Unfortunately, Barth’s theological exegesis of the Old Testament has not received the attention it deserves. This book seeks to fill this lacuna as it encounters Barth’s theological exegesis of Isaiah in the Church Dogmatics. From the Church’s inception, Isaiah has been understood as Christian Scripture. In the Church Dogmatics we find Barth reading Isaiah in multi-functional and multi-layered ways as he seeks to hear Isaiah as a living witness to God’s triune revelation of himself in Jesus Christ.