Why is Karl Barth's Church Dogmatics Not a ‘Theology of Hope’? Some Observations on Barth's Understanding of Eschatology.

1999 ◽  
Vol 52 (4) ◽  
pp. 407-429 ◽  
Author(s):  
Gerhard Sauter
Keyword(s):  
Decisive Role ◽  
Human Experience ◽  
Childhood Illness ◽  
Karl Barth ◽  
Church Dogmatics ◽  
Experience Of Time ◽  
God's Word ◽  
The Future ◽  
Habilitation Thesis ◽  
As If

Early in the year 1968 Karl Barth invited me to a discussion that touched upon, among other topics, my second [habilitation] thesis Zukunft und Verheifiung [Future and Promise], which had appeared three years earlier. In it I had attempted to trace the ground of theology eschatologically in God's word of promise, yet without putting the cart before the horse. Barth dressed his inquiry in a comment accented with self-irony. As I recall, it went as follows: ‘Even I began with eschatology and ascribed to it a decisive role for theology. I gave the future priority—but over the years I was forced to realize that I could not maintain this. The more time passed on, the more I became aware that I could not remain standing where I was. Present and past are equally important for theology if theology allows itself to be oriented by God's time. And theology must not confuse this time with one of the dimensions of the human experience of time’. Itsounded as if beginning with eschatology was something like a sin of youthfulness, possibly even like a theological childhood illness which every more or less normal theologian would grow out of in time.

Liberalism as Anticulture

2018 ◽  
Author(s):  
Patrick J. Deneen
Keyword(s):  
Personal Autonomy ◽  
Human Experience ◽  
The State ◽  
Experience Of Time ◽  
The Future ◽  
Foreign Land ◽  
Eventual Loss ◽  
Liberal Culture

This chapter examines the ways in which liberalism replaces actual culture with an encompassing anticulture. The dual expansion of the state and personal autonomy is largely contingent upon the weakening and eventual loss of particular cultures, and their replacement by a pervasive and encompassing anticulture, rather than by a single liberal culture. The chapter considers three pillars of human experience that form the basis of culture and on which liberal anticulture rests: the wholesale conquest of nature; a new experience of time as a pastless present in which the future is a foreign land; and an order that renders place fungible and bereft of definitional meaning. It suggests that liberalism's success is premised upon the uprooting and replacement of these three pillars with facsimiles that bear the same names.

Canonical Hermeneutics: Childs and Barth

1994 ◽  
Vol 47 (1) ◽  
pp. 61-88 ◽  
Author(s):  
Charles J. Scalise
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
The Other ◽  
Word Of God ◽  
Early Article ◽  
Church Dogmatics ◽  
The Bible ◽  
As If

‘The Bible is not concerned with transmitting general truths about God, but is the Word of God calling forth a response.’ This declaration, which sounds as if it might be found in the first volume of theChurch Dogmaticsin one of the other early writings of Karl Barth, is actually a quotation from an early article by Brevard Childs entitled, ‘Jonah: A Study in Old Testament Hermeneutics’.

On behalf of Pascal: A Reply to Le Poidevin

2020 ◽  
Vol 12 (3) ◽  
pp. 189
Author(s):  
Sebastian Gäb
Keyword(s):  
Christian Spirituality ◽  
Potential Candidate ◽  
Christian Doctrine ◽  
Real Possibility ◽  
Doctrine Of God ◽  
The Future ◽  
In The Wild ◽  
As If

When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though I fully acknowledge that no God actually exists.”[1] Perhaps this is as fictionalist as it gets. But then again, Cupitt never explicitly declared himself a fictionalist (at least to my knowledge). Moreover, on other occasions he sounds more like an expressivist than a fictionalist, e.g. when he says: “The Christian doctrine of God just is Christian spirituality in coded form.”[2] So, if there are any actual fictionalists out there, please step forward.[1] Don Cupitt, After God: The Future of Religion (Basic Books, 1997), 85.[2] Don Cupitt, Taking leave of God (SCM Press, 1980), 14.

scholarly journals Some Remarks on the Report by the Commissioners appointed to investigate into the Recent Changes in the Relative Values of the Precious Metals

1891 ◽  
Vol 2 ◽  
pp. 190-204
Author(s):  
A. Gillies Smith
Keyword(s):  
Precious Metals ◽  
Daily Work ◽  
The Future ◽  
Value Of Money ◽  
As If

Some years have now elapsed since I had the honour of addressing you from this chair. In the paper which I then read to you I urged on our younger members the necessity of studying finance, and especially of endeavouring to form a just estimate of the value of money, and of the rate of interest which will obtain in the future, so far as that future forms an element in our calculations. Without this knowledge we shall build with insufficient materials, and in the absence of its thoughtful application to our daily work, and to our periodical investigations and valuations, we shall rear a fabric which, although it may last during our lives, and look to all appearance as if it were carefully and substantially built, will certainly, before its time, show symptoms of decay, and finally fall about the ears of too confiding policy-holders.

CAN JULIEN D’HUY’S COSMOGONIES SAVE US FROM YUVAL NOAH HARARI?

2021 ◽  
Vol 3 (4) ◽  
pp. 5-34
Author(s):  
Prof. Ph.D. Jacques COULARDEAU ◽  
Keyword(s):  
Short Circuit ◽  
Deep Roots ◽  
Intelligent Machines ◽  
The Past ◽  
The Future ◽  
Tv Shows ◽  
Present World ◽  
As If

Over the last two decades, we seem to have been confronted with a tremendous number of books, films, TV shows, or series that deal with the past and the present, not to mention the future, as if it were all out of time, timeless, even when it is history. We have to consider our present world as the continuation and the result of the long evolution our species has gone through since we emerged from our ancestors 300,000 years ago. Julien d’Huy is a mythologist who tries to capture the phylogeny of myths, and popular or folkloric stories that have deep roots in our past and have been produced, changed and refined over many millennia. Can he answer the question about how we have become what we are by studying the products of our past and present imagination? But confronted to the prediction of Y.N. Harari that our species will simply disappear as soon as the intelligent machines we are inventing and producing take over our bodies, brains, and minds in just a few decades, Julien d’Huy sure sounds like the antidote because at every turn in our long history we have been able, collectively, to seize the day, and evolve into a new stage in our life, both biological and mental, not to mention spirituality. Let’s enter Julien d’Huy’s book and find out the power and the energy that will enable us to short-circuit and avoid Yuval’s nightmare.

“Like Son, Like Father”

2020 ◽  
Vol 14 (3) ◽  
pp. 183-198
Author(s):  
David MacLachlan
Keyword(s):  
Important Influence ◽  
Karl Barth ◽  
Church Dogmatics ◽  
Theological Understanding ◽  
The Relationship

Abstract Markus Barth’s book Die Taufe: Ein Sakrament? had an evident and important influence on the development of his father Karl Barth’s theological understanding of the nature and practice of Christian baptism. This essay explores that influence, considers its scope and significance, and suggests in the course of so doing that the relationship between the elder and the younger Barth is a notable factor in what led to the provocative theology of baptism at which Karl Barth arrived in the late, fragmentary volume of the Church Dogmatics.

Sign in / Sign up

Export Citation Format

Share Document