God and Creation in the Theology of Thomas Aquinas and Karl Barth

2018 ◽  
Author(s):  
Tyler R. Wittman
Keyword(s):  
Thomas Aquinas ◽  
Karl Barth

The Submission of Christ

2021 ◽  
pp. 114-136
Author(s):  
Thomas H. McCall
Keyword(s):  
Thomas Aquinas ◽  
Karl Barth ◽  
The Subject ◽  
Theological Debate

Chapter 4 addresses the issue of the Son’s submission to his Father, that has been the subject of intense theological debate in recent decades. Oddly, Hebrews 5:7-10 has not figured prominently in that debate. This chapter looks at the relevance of this passage for this issue in Christology. It does so in close conversation with two prominent theologians: Karl Barth and Thomas Aquinas. Accordingly, the chapter offers a summary of their views on this issue, investigates their interpretations of this passage, canvasses and evaluates some common criticisms of their respective positions, and then revisits the question of how a viable interpretation of Hebrews might impact these debates.

Karl Barth and the Future of Theology

1970 ◽  
Vol 6 (2) ◽  
pp. 105-120 ◽  
Author(s):  
P. L. Lehmann
Keyword(s):  
Thomas Aquinas ◽  
Karl Barth ◽  
Summa Theologiae ◽  
Massive Structure ◽  
The World ◽  
The Future ◽  
The Church

Karl Barth has often been compared to Thomas Aquinas. The principal reasons for the comparison have been the systematic power and massive structure of the Kirchliche Dogmatik, with its illuminating interior conversation of the Church with itself, and Barth's searching and vigorous attempt to displace the ontological fulcrum of the Summa Theologiae by a christocentric analysis of God's freedom in revelation to be God for man in the world.

Many (= All) are Called, But Few (= Not All) are Chosen

1990 ◽  
Vol 36 (1) ◽  
pp. 89-97 ◽  
Author(s):  
Ben F. Meyer
Keyword(s):  
Thomas Aquinas ◽  
Karl Barth ◽  
Human Beings ◽  
Main Thrust ◽  
Universal Salvation

The conviction that God is good, that he takes ‘no pleasure in the death of the wicked’ (Ezek 18. 23), that he ‘desires all men to be saved’ (1 Tim 2. 4), and that Christ ‘gave himself as a ransom for all’ (1 Tim 2. 4), belongs to the main thrust of Christian soteriology. Although there have been soteriological pessimists (Thomas Aquinas, the Angelic Doctor, was an optimist on the salvation of the angels, but a pessimist on the salvation of human beings) and optimists (Karl Barth construed Paul's universalist teleology as a flat guarantee of universal salvation), most Christians have had to content themselves with an affirmation of God's at least antecedently universal salvific will, with the hope for the salvation of many and even of all, and with a straightforward agnosticism respecting whether the finally lost will be ‘any’ or ‘many’ or something in between. But, in the word of Matt 22.14 (l.v. 20. 16), Jesus himself speaks, and he seems (a) to evoke election = predestination = salvation, (b) to reduce the number of the elect = predestined = saved to ‘few’, and (c) to suggest that the differentiation between the called and the elect is not the outcome of human acts but of divine decision. All three factors — final salvation is at stake, few are saved, and this by God's sovereign decision — say why this word has been a crux interpretum.

The Inspiration of the Bible

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Thomas Aquinas ◽  
Karl Barth ◽  
Divine Revelation ◽  
Word Of God ◽  
The Real ◽  
The Bible ◽  
Efficient Cause ◽  
The Holy Spirit ◽  
The Church

Dealing with biblical inspiration within the scheme of the Word of God in its threefold form (as preached, written, and revealed), Karl Barth distinguished between divine revelation and the inspired Bible. He insisted that the revelation to prophets and apostles preceded proclamation and the writing of Scripture. He interpreted all the Scriptures as witness to Christ. While the human authors of the Bible ‘made full use of their human capacities’, the Holy Spirit is ‘the real author’ of what is written. Raymond Collins, in dialogue with Thomas Aquinas, Barth, and others, interpreted biblical inspiration in the light of the Second Vatican Council’s Constitution on Divine Revelation. He spoke of the Holy Spirit as the ‘principal, efficient cause’ (with the human authors as the ‘instrumental’ causes), rejected dictation views of inspiration, and examined the scope of biblical truth and the authority of the Bible for the Church.

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