Directed, ordered and related: The male and female interpersonal relation in Karl Barth's Church Dogmatics

2008 ◽  
Vol 61 (4) ◽  
pp. 435-449 ◽  
Author(s):  
Lisa P. Stephenson
Keyword(s):  
Interpersonal Relations ◽  
Imago Dei ◽  
The Other ◽  
Interpersonal Relation ◽  
Male And Female ◽  
Church Dogmatics ◽  
Doctrine Of The Trinity ◽  
Relational Order ◽  
The Trinity

AbstractThis article examines Karl Barth's conception of the interpersonal relation of male and female and demonstrates that, although Barth superimposes the concept of order within the Trinity onto the specific interpersonal relation of male and female, there is provision within his anthropology concerning interpersonal relations in general (i.e. interpersonal relations which are irrespective of sexual distinctions) to correct this error. I focus on Barth's exegesis of the creation narratives in Church Dogmatics III/1 and his discussion of the interpersonal relation of male and female in Church Dogmatics III/4. Then, because of Barth's principle of analogia relationis, I will briefly examine his doctrine of the Trinity in Church Dogmatics I/1. Whereas the role of christology in Barth's anthropology is frequently highlighted, there is often little regard for the trinitarian grounding of Barth's anthropology, especially with regard to the interpersonal relation of male and female. Finally, I will look at Barth's discussion of interpersonal relations in general in Church Dogmatics III/2 where he delineates a principle of the ‘priority of the other’, which serves to redeem his anthropological statements on the humanity of male and female. I contend that the recognition of the imago Dei in the interpersonal relation of male and female, sustained by the priority of the other, is a better way to achieve the personhood of both sexes than Barth's proposed static relational order.

scholarly journals The Nature of Theology and the Extent of the Atonement

Perichoresis ◽  
2018 ◽  
Vol 16 (4) ◽  
pp. 3-18
Author(s):  
Stephen R. Holmes
Keyword(s):  
Fourth Century ◽  
Gregory Of Nyssa ◽  
2 Corinthians ◽  
Doctrine Of The Trinity ◽  
Scriptural Exegesis ◽  
Biblical Texts ◽  
The Relationship ◽  
English Baptist ◽  
The Trinity

Abstract This article considers the post-Reformation debates over the extent of the Atonement. It traces the origins of these debates from the articles of the Arminian Remonstrance of 1610 through the declarations of the supporters of the Synod of Dort in 1618-19. The debate is then considered in relation to an English Baptist context, and specifically the exegetical dispute over the meaning of the word ‘all’ in 2 Corinthians 5:14-15 and Romans 3:23-4. Three options are examined and the various difficulties in arbitrating between these various interpretations. Recognising these difficulties, the article goes on to explore the relationship between scriptural exegesis and theology with reference to the formulation of the ecumenical doctrine of the Trinity in the fourth century. It argues that while theology should always attempt to be consistent with the exegetical data on occasion it proves inconclusive, as in the case of the debate over the extent of the atonement. In such cases the role of theology becomes one of mediation as it seeks a way of reading the texts of Scripture that allows them to be heard without contradicting each other. Again, this is illustrated from the fourth century and the Christology of Basil of Caesarea and Gregory of Nyssa. Returning to the question of atonement with this understanding of the task of theology the article seeks to propose a way to reconcile the biblical texts which speak of the atonement as both universal and limited.

scholarly journals STYGMAT CYPRIANA NORWIDA Z PERSPEKTYWY FILOZOFII DIALOGU EMMANUELA LEvINASA

2019 ◽  
Author(s):  
Marta Kosmala
Keyword(s):  
Interpersonal Relations ◽  
The Other ◽  
Special Place ◽  
Philosophy Of Dialogue

Cyprian Norwid’s Stygmat from the perspective of Emmanuel Levinas’s philosophy of dialogueThis study is an attempt to read Cyprian Norwids Stygmat anew, employing a deepened perspective that comes from Emmanuel Levinas’s philosophy of dialogue. First, the author points to the convergence of the poet’s and the philosopher’s views, especially when it comes to the special place occu- pied by the man, interpersonal relations, and effort. While reconstructing the plot of the novella, the author analyzes relationship between principal characters - Oskar and Róża, and Oskar and the Narrator; he pays atten- tion to the issue of effort and openness towards the other person in forging a relationship. Using Levinas’s terminology, the author describes Oskar’s condition - separation and disintegration of his identity - which made it impossible for him to carry the burden of responsibility for the encounter with the other person. This applies to the Narrator as well; he does not fulfill the role of the confidant - as selected for the role by Oskar - nor does he find fulfilment as a writer. The Narrator remains a passive observer of the events, which his conversation with Redaktor testifies to. As far as the ending of the novella is concerned the author turns to irony (very characteristic of Norwid) and the difficulty in distinguishing between moments in which the poet expresses serious and true statements and those with ironic flair.

The Vocabulary of the Septuagint and the Church Fathers

2021 ◽  
pp. 117-132
Author(s):  
Gilles Dorival
Keyword(s):  
Old Testament ◽  
Church Fathers ◽  
The New Testament ◽  
Doctrine Of The Trinity ◽  
Ex Nihilo ◽  
Hapax Legomenon ◽  
Creation Of Matter ◽  
The Church ◽  
The Trinity

The role of the Septuagint in the building of the Christian identity during the first Christian centuries is more important than it is generally said. The word ‘testament’ or ‘covenant’, for example, comes from the Septuagint, via the New Testament. The Greek and Latin liturgies are filled with references to the Septuagint. The same is true in the case of the Christian spirituality: for instance, the concept of the Christian life as a migration comes from the Septuagint. The Christian hermeneutics is indebted to the Greek Bible: even if knowledge of the allegorical method comes from the Greek philosophers (and Philo), support could be found for it in the verses of the Greek Bible. Finally, the theological vocabulary of the Christians was founded upon the Greek Bible. For instance, in the case of the doctrine of the Trinity, the word ‘person’ comes from the Septuagint. Furthermore, some passages of the Greek translation gave rise to theological interpretations which are not possible on the grounds of the Hebrew text. In Gen 1:2, the Septuagint reads ‘the earth was invisible and unorganized’ and this came to be quoted both in support of the creation of matter ex nihilo. In Exod 17:16, where the Hebrew has a difficult hapax legomenon, the Greek speaks about the ‘hidden hand’ with which the Lord makes war against Amalek; this ‘hidden hand’ played a role in the Christian doctrine of the Logos, which is hidden in the Old Testament.

Trinity

2018 ◽  
Author(s):  
Dan Howard-Snyder
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Christian Theology ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The doctrine of the Trinity is central to Christian theology. The part of the doctrine that concerns us here may be stated in these words: although the Father, the Son, and the Holy Spirit are different persons, each is the same God as the other; they are not three Gods, but exactly one God. These words arguably imply a contradiction. For example, if the Father is not the same person as the Son, then the Father is not identical with the Son; thus, if each is a God, there are at least two Gods, which contradicts the claim that there is exactly one God. Analytic theologians have responded to this line of argument and others related to it. Each response aims to model a consistent doctrine of the Trinity, one that provides the resources to reject such arguments while retaining Trinitarian orthodoxy. We can classify these attempts by distinguishing those according to which there is no numerical sameness without identity from those according to which there is numerical sameness without identity. Attempts in the first group tend to raise worries about consistency with orthodoxy. Attempts in the second group tend to raise worries about intelligibility.

The Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics

2007 ◽  
Vol 20 (3) ◽  
pp. 278-290
Author(s):  
Adam McIntosh
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Karl Barth ◽  
Trinitarian Theology ◽  
Church Dogmatics ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Interpretative Framework

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.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

androgyny

2017 ◽  
Author(s):  
Luc Brisson
Keyword(s):  
Sexual Identity ◽  
Ancient Greece ◽  
The Other ◽  
Human Beings ◽  
Men And Women ◽  
Male And Female ◽  
Object Choice ◽  
The One ◽  
Sexual Object

In the modern use, “bisexuality” refers to sexual object choice, whereas “androgyny” refers to sexual identity. In ancient Greece and Rome, however, these terms sometimes refer to human beings born with characteristics of both sexes, and more frequently to an adult male who plays the role of a woman, or to a woman who has the appearance of a man, both physically and morally. In mythology, having both sexes simultaneously or successively characterises, on the one hand, the first human beings, animals, or even plants from which arose male and female, and on the other, mediators between human beings and gods, the living and the dead, men and women, past and future, and human generations. Thus androgyny and bisexuality were used as a tools to cope with one’s biological, social, and even fictitious environment.

Trinity

2019 ◽  
pp. 226-245
Author(s):  
Bruce L. McCormack
Keyword(s):  
Church Dogmatics ◽  
Final Volume ◽  
Starting Point ◽  
Doctrine Of The Trinity ◽  
The Trinity

The development of Karl Barth’s doctrine of the Trinity is traced from its origins in the Göttingen Dogmatics (1924) through Christliche Dogmatik im Entwurf (1927) and on into the final volume of Church Dogmatics. Questions of starting point and method, location and significance of the doctrine, the distinction of common and personal properties, and critical appropriation of classical terms are discussed. Changes of mind are noted and assessed with regard to their significance. A thesis is advanced, viz. that Barth’s doctrine of the ‘essential’ Trinity is grounded (epistemically) in his concept of revelation, leading to the conclusion that what God is eternally is what God is in His Self-revelation in time—and vice versa.

scholarly journals Dominant and Gender-Specific Tendencies in the Use of Discourse Markers: Insights from EFL Learners

2017 ◽  
Vol 7 (2) ◽  
pp. 1 ◽  
Author(s):  
Mahboobeh Tavakoli ◽  
Amin Karimnia
Keyword(s):  
English Language ◽  
Discourse Markers ◽  
The Other ◽  
Chi Square ◽  
Male And Female ◽  
Efl Learners ◽  
Chi Square Test ◽  
And Gender ◽  
Gender Specific

This study followed two objectives: it primarily investigated the types of discourse markers (DMs) used in thespoken language of Iranian advanced EFL learners, and then explored the possible impact of gender on theparticipants’ use of DMs. To this end, 40 male and female EFL learners selected from an English language instituteparticipated in this study. The data were gathered through class observations. The researchers used Fraser’staxonomy of DMs and Fung’s category of interpersonal DMs as the theoretical framework of the study. To analyzethe data descriptive and inferential statistics were used. Results of the frequency test revealed that “and” was themost commonly used elaborative DM, whereas “but” was the most frequent contrastive DM. “Because” and “by theway” were respectively the only reason and topic-related DMs used by the participants, while “sure” was the mostfrequent interpersonal DM. In addition, results of the chi-square test revealed that learners significantly employedinterpersonal DMs more than the other sub-classes of DMs. Concerning the role of gender in the use of DMs, resultsdemonstrated that females significantly used more DMs compared with the males.

Election and the Trinity: Theses in response to George Hunsinger

2010 ◽  
Vol 63 (2) ◽  
pp. 203-224 ◽  
Author(s):  
Bruce McCormack
Keyword(s):  
Theological Seminary ◽  
Logical Relationship ◽  
Church Dogmatics ◽  
Doctrine Of The Trinity ◽  
Historical Question ◽  
Princeton Theological Seminary ◽  
High Degree ◽  
The Trinity ◽  
Made In

AbstractThe theses offered here for discussion constitute a response to theses published by my Princeton Theological Seminary colleague, George Hunsinger. The debate carried out between us has to do not only with the question of how Karl Barth's theology is to be understood, but also with how his theology is to be taken up today in order address pressing issues of concern. As the debate has unfolded, it has centred upon three areas of questioning: 1) the genetic-historical question of how Karl Barth's theology developed, whether his mind changed on important issues and in what way; 2) the question of whether Barth's later christology (in volume IV of the Church Dogmatics) would require modifications to be made in his earlier treatment of the doctrine of the Trinity (in CD I/1), his christology (in CD I/2) and of the being and perfections of God (in CD II/1); and 3) the question of the logical relationship between God's eternal act of election (as treated by Barth in CD II/2) and God's triunity. The last question does indeed take me beyond Barth, but it does so in a way that does full justice to the christological commitments found in his doctrine of reconciliation. The position I set forth here is one I have held to with a high degree of consistency since 1994 – which means that it antedates the publication of my book on Barth's theological development in 1995. Since that time, I have been engaged in a process of further elaboration and clarification.

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