Karl Barth (1886-1968) is generally acknowledged to be the most important European Protestant theologian of the twentieth century, a figure whose importance for Christian thought compares with that of Augustine, Thomas Aquinas, John Calvin, Martin Luther, and Friedrich Schleiermacher. Author of the Epistle to the Romans, the multi-volume Church Dogmatics, and a wide range of other works—theological, exegetical, historical, political, pastoral, and homiletic—Barth has had significant and perduring influence on the contemporary study of theology and on the life of contemporary churches. In the last few decades, his work has been at the centre of some of the most important interpretative, critical, and constructive developments in in the fields of Christian theology, philosophy of religion, and religious studies.
The Oxford Handbook of Karl Barth is the most expansive guide to Barth’s work published to date. Comprising over forty original chapters, each of which is written by an expert in the field, the Handbook provides rich analysis of Barth’s life and context, advances penetrating interpretations of the key elements of his thought, and opens and charts new paths for critical and constructive reflection. In the process, it seeks to illuminate the complex and challenging world of Barth’s theology, to engage with it from multiple perspectives, and to communicate something of the joyful nature of theology as Barth conceived it. It will serve as an indispensable resource for undergraduates, postgraduates, academics, and general readers for years to come.
“Prayer is the necessary interruption of theological work, a spiritual Sabbath, which reminds us that theological inquiry depends on the address of God as a Person, and so should take the form of a dialogue wherein God is addressed as a divine Thou.” (Page 206)
“A recognition that numerical predication is analogical in nature means that God’s ‘three-in-oneness’ is only adequately attested where it is also recognized that one cannot speak of God as a single personality without immediately qualifying that affirmation with the concept of perichoresis. And if, on the other hand, one should try to objectify perichoresis epistemically through a refusal of the confession that the Father is the source of the deity of the other two, there God will have been stripped of His deity and brought under human epistemic control (GA 14:244).” (Pages 236–237)
“Jesus Christ does not become the Son or Word in the event of revelation. He reveals Himself as these things because He is them in Himself.” (Page 241)
“Notice that in each case, it is ‘Jesus Christ’ who is the referent of these claims, not an ‘eternal Son’ as such” (Page 241)
“Revelation, thus, has a third ‘moment’ in which the lordship of God is established in the life of a recipient” (Page 233)
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