Karl Barth
Church Dogmatics
The Doctrine of the Word of God
Chapter I: The Word of God as the Criterion of Dogmatics
Section 4: The Word of God in its Threefold Form
"The presupposition which proclamation proclamation and therewith makes the Church the Church is the Word of God. This attests itself in Holy Scripture in the word of the prophets and apostles to whom it was originally and once and for all spoken by God's revelation."
The Word of God Preached
Barth rightly identifies that merely intending to proclaim is not sufficient; we must distinguish in principle between true and false proclamation, and what makes proclamation real proclamation is its being a proclamation of the Word of God. This is a presupposition of dogmatics because dogmatics assumes that the Word of God has been spoken and heard; its task is not to prove that it has been.
Barth here then explores the relation between the Word of God and proclamation in what he calls four "concentric circles". The first circle is the commission in virtue of which the proclamation is made. Proclamation is not made in response to objective needs "imminent in the existence of man"; nor is it made in response to subjective needs in the personal convictions of human speakers. Rather, while such motives are present and cannot be excluded, proclamation is proclamation (that is, is properly related to the Word of God) when it originates is the command and decision of God. Thus, in order for proclamation to be the Word of God, it must be the Word of God.
The second circle is that proclamation must be of the Word of God. I am not entirely confident that I have grasped Barth's point here, but it seems that the basic idea is that what makes the proclamation the Word of God is that the content of it, the thing which is preached, is itself the Word of God, with its foundation not in "metaphysics or psychology" but in the communication of God to human beings.
The third circle is that of judgment; that proclamation is judged by God and God alone, that it must be obedient and is subject to the authority of God.
And finally, the fourth circle is that of a genuine disclosure of God to human beings in the activity of the proclamation; without the human factors vanishing, the proclamation simply is God's proclamation.
So what distinguishes preaching, true proclamation, is then these four: the commission, from God and not from human concerns or the preacher's aims; the content, which must be God's Word; the standard under which it is judged, which is God's; and the revelatory content in which God himself becomes the actor of the preaching event.
The criticism to be levelled here is natural and immediate. These are the standards of prophecy. Barth's characterization of preaching conflates it with prophecy, and this is natural given the decision to begin with proclamation as such. By elevating the importance of preaching beyond all appropriate measure (as we saw in the preceding section), it has become something more than preaching: it has become prophecy. Now prophecy is a very good thing, and a great blessing for the church. But it is not simply the same as preaching, and I think we have not really gotten the argument here that preaching ought to be prophecy.
The Word of God Written
The second circle of contact between preaching and the Word of God was the content, which Barth explains as "recollection of past revelation and...expectation of coming revelation." The past revelation is the written Word of God, which is specifically the Bible.
Here Barth attempts to tackle the questions I raised in addressing the second section of the Introduction. Barth recognizes the Scriptures as having a Canon which was decided by the Church, but in terms of the Church's recognition of the status of these books. That is, the Church is not the author of the text, it is the recipient and receiver of the text, which it always experiences as given to it.
I cannot see how this could actually be true; it is a sensible enough understanding of how the Church understood these texts at the time the decisions about canonicity were being made, but the Church predated those decisions. Did Paul conceive of his writing as a source or as a recipient? It seems difficult to read the letter to the Galatians as being anything other than Paul's communication, undertaken in his own voice. Insipired we may confess it to be; but we cannot conceive of Paul having the attitude towards the text which Barth says we must have. As such, either Paul is not really part of the Church when he writes, or the Church has a double role, both as originator and recipient of the Biblical text.
Moreover, the very givenness of the text is hard to make convincing when there are multiple Canons among which to choose. Barth does not touch at all the question of which books are in the Canon, and this is disastrous for his presentation of the material. If he did answer that question, he would be making himself (and dogmatics), or his confessional tradition, the judge of which texts count, and thus not purely recipient. So he must not, making it possible to pretend that the text was given, and that his role and the Church's today is simply to receive.
Barth's objection to a teaching succession and an ongoing apostolicity found in the pastors of the Church as teachers is that in so doing, the past becomes the mere puppet of the present. He says, in fact, "Naturally it might also have pleased God to give His Church the Canon in the form of an unwritten prophetic and apostolic tradition propagating itself from spirit to spirit and mouth to mouth"; the argument that he has not done so is its consequence: "In unwritten tradition the Church is not addressed; it is engaged in dialogue with itself."
However, this only works if we have bought into the fictive view of the Biblical text as purely address to the Church, rather than as documents written by the Church. We have in the Biblical text an emissary from the earliest days of the Church and before; we hear the apostles speaking to us, but we still hear the Church speaking to the Church. Barth demands that there must be something undergirding preaching which is not the "Church speaking to itself"; and we get this in the Bible. But actually, this simply is not what the Bible is, no matter how many fanciful tales we spin. If the Word of God is in the Bible (and I confess it is!) then it is so in the same way that it may or may not be in preaching. The Bible is of the same character as preaching; the confession that it is the Word of God is not a confession that it is radically different in nature from preaching, but simply that it is authoritative and binding preaching. We confess that it is the Word of God (in the full sense of Barthian proclamation), in just the way that a given preaching event hopes to be the Word of God. When that preaching succeeds, it is the Word of God in just the same way and to the same extent that the Bible is.
We have, from Barth, only the magical statement that "The Bible is the Canon just because it is so. It is so by imposing itself as such." Calvin tried to say much the same thing, and it doesn't work now any more than it did then. I have on my shelf three Bibles; one with the Anglican Apocrypha, one with the (shorter) Roman Catholic Apocrypha, one with neither. Which of them "imposes itself"? How do I recognize this?
The Word of God Revealed
Preaching is based upon the received past revelation recorded in Scripture and in promise and hope for revelation to come; now we are confronted with the revelation itself. Preaching and the Bible are witnesses to revelation, preaching to future revelation and the Bible to past revelation. Present revelation is also the Word of God; it is the Word of God to which preaching and the Bible seek to give witness.
Since they are always and only pointers, we must consider what they point to; this is the fundamental content of the Word of God: "God with us", which is both a thing that has happened, "Deus dixit", but also something which is present here and now. There is then always the direct action of God revealing God's self to us, and this is itself the Word of God to which preaching and the Bible give witness.
We say "God with us", and we identify that this divine act is present now, and also fully and completely fulfilled and done in the person of Jesus Christ. Thus the content of revelation, properly speaking, is Immanuel, God with us. It is this which preaching and the Bible are concerned.
Now this is nice to see; it is much more helpful than the Lutheran restriction at this point to simply "the forgiveness of sins" or "justification by faith".
What is perhaps objectionable at this point is the way in which the only pointers granted here are proclamation, are preaching and the Bible. The sacraments are allowed as proclaimers as well, but this is where the catholic spirit wants to rejoice and say that the sacraments are not merely proclaimers, but enactors of revelation. The Eucharist is the Body of Christ, is God with us; it is Jesus who baptizes in every baptism. These acts are not merely servants of preaching, "seals" which are placed at the end of the homily to label it "God's"; they are independently means by which God communicates his grace to us.
Barth cannot have this because he wants to preserve God's freedom; but the self-limiting and self-emptying of God is just at this point the point of the "God with us". Barth sees in a catholic doctrine of the sacraments here a domestication of God, who is no longer free but bound up with the Church and its activity; by contrast, preaching is supposed to be free and always able to be what it will be. Perhaps this is simply because the words variable? Preaching, always, either will be or will not be the Word of God, and this is actually Barth's point: the catholic sacraments are always "God with us", not just now or then, not just "if God happens to make it so this time", but always, by God's own promise.
In this way, the sacraments are continuous with the Incarnation. By contrast, Barth cannot allow the Incarnation to be a present reality in this sense. In the Incarnation the Son of God consented to be mistreated, to be subject to people's manipulation. We hear of a woman healed by touching his robe in a crowd, and Jesus' response "Who touched me?" suggests that there was something "automatic" in the transaction. For this is what it is to be a human being. The self-emptying of the Word of God in Jesus Christ thus was a consent on the part of God to be present without controlling the event, to be subject to human beings.
For Barth, this ended; in the Resurrection Jesus Christ must have ceased to be subject to human beings anymore. We thus must query the doctrine of the Ascension for Barth, which must become the doctrine of the Great Absence, in which Jesus Christ is no longer "God with us" in the irrevocable and subject-to-human-misuse way he was. But the catholic doctrine insists that, in virtue of the Resurrection and Ascension, Jesus Christ is still with us, and this is where the sacraments have their character and use.
The Unity of the Word of God
Finally, Barth briefly makes clear that this triple of preaching, Bible, and revelation, are not three different things, but three forms of one thing. The relations are thus:
"The revealed Word of God we know only from the Scripture adopted by Church proclamation or the proclamation of the Church based on Scripture.
"The written Word of God we know only through the revelation which fulfils proclamation or through the proclamation fulfilled by revelation.
"The preached Word of God we know only through the revelation attested in Scripture or the Scripture which attests revelation."
The analogy to the Trinity is deliberate and intentional: the Father, revelation; the Son, the Bible; the Holy Spirit, preaching.
Now we can see more clearly the problems. First, the connection of the Holy Spirit to preaching shows that indeed the preaching office has been assimilated to the prophetic office. This is all the more crucial to be clear about as a defect in Barth's treatment because he is silent on the point: he does not defend this because he does not seem to be aware of it or of the pitfalls which it leads to. The Spirit blows where it wills, but for Barth, this is found only in the relatively free words of the preacher. Preachers are rightly bound to the biblical text, but prophets are not (as a look at the Hebrew prophets will show); prophecy is not interpretation of Scripture. The result is that Barth expects too much of preaching and too little of prophecy by making up a new office halfway between the two. (Or rather, by uncritically accepting the Reformers making up of this new office.)
The connection of the Son to the Scriptures, especially in virtue of the fact that the Bible is, for Barth, what it is precisely in its givenness and unchangeability; its specifically not being subject to human vicissitudes and misuse. We end up with a doctrine in which Jesus Christ is something which happened, but does not still happen; in which the Ascension is God's way of keeping Christ from harm.
The connection of the Father to revelation then mistakes that revelation is centrally and precisely the role of a prophet, through whom the Holy Spirit speaks. Moreover, since the Father is centrally and characteristically identified as the agent of creation and the source of divinity, this is precisely what is lost when those topics are treated.
A perhaps more felicitous analogy might be this: In the Son we have the Word of God in the sacraments and being of the Church (which is, after all, the Body of Christ); subject to the use and misuse of human beings, but also the direct and ordinary means of grace for all who come in contact with him. In the Father we have the Word of God spoken in creation and providence; accessible to all but veiled by human sinfulness and inability to simply infer who God is from the facts of the world we see (a point Barth rightly makes well). In the Holy Spirit we have the free breath of God, blowing where it will, bound by no human form and acting in all cultures and in the hearts of God's people, and animating in particular the Church and making its sacraments effective.
Index of Comments on Karl Barth
Showing posts with label church dogmatics. Show all posts
Showing posts with label church dogmatics. Show all posts
Saturday, February 17, 2007
Friday, February 16, 2007
Church Dogmatics, I.I.3
Karl Barth
Church Dogmatics
The Doctrine of the Word of God
Chapter I: The Word of God as the Criterion of Dogmatics
Section 3: Church Proclamation as the Material of Dogmatics
"Talk about God in the Church seeks to be proclamation to the extent that in the form of preaching and sacrament it is directed to man with the claim and expectation that in accordance with its commission it has to speak to him the Word of God to be heard in faith. Inasmuch as it is a human word in spite of this claim and expectation, it is the material of dogmatics, i.e., of the investigation of its responsibility as measured by the Word of God which it seeks to proclaim."
Talk about God and Church Proclamation
Proclamation is specifically an activity of the Church, but is also only one particular activity. It is one kind of talk about God, but not the only kind. Barth also helpfully deals with the worry that all talk is really talk about God (which, he says, it perhaps ought to be, and might well be whatever we do): such a perspective is possible from the perspective of glory, but not for fallen human beings.
Church talk about God which is not proclamation includes talk which "is addressed by man to God", and thus excised from the realm of proclamation is the entire content of hymns, prayers, and creeds. Moreover, talk based on addressing social needs or educating children is not proclamation. And finally, theology "as such" is not proclamation. (This is odd, given that theology includes proclamation according to the first section of the Introduction; perhaps we should read here "dogmatics" or place some special emphasis on the "as such".) The point is not to devalue these things, ostensibly, but simply to identify just what proclamation is by distinguishing it from other sorts of talk about God in the Church.
After some general descriptions then of proclamation, which make it what one might have called "prophecy": that is, speaking God's words to people, with the intention of doing so and as such. God is not confined to proclamation; God can and perhaps does speak to us in many other ways, but we are not therefore called to take up those ways in attempts to speak God's words. This is because God's word is spoken by human beings only in response to a commission from God to do so. So we certainly can hear the Word of God in experiences of worship, but we do not have a commission to pursue worship as proclamation.
Now this is odd, and it is perhaps only plausible in virtue of what follows, which is a dramatic and unsurprising reduction of proclamation to a very narrow category of activity. We surely do have a commission to worship, and it is extremely hard to see worship, with all of its words about God, the practice of the church in using it as a theological authority ("the law of prayer establishes the law of belief"), and that it is surely part of the commission of those so commissioned to offer prayers—complete with theological content. The point seems to be the grammatical person of the pronouns: in a prayer, God is addressed as "you", and therefore it's not proclamation. (One wonders, then why creeds are not proclamation. Of course the answer is because Barth has his thumb on the scale: creeds must not be allowed to have authority, and so despite their grammar and history, they are not proclamation.) The conviction that prayer is, in fact, the activity of the Holy Spirit within us, should put to rest the "addressed by man to God" claim for such things.
The list of what is allowed as proclamation then is this: preaching and sacrament. The former is specifically limited to homiletic exposition of texts of Scripture. Now without at all diminishing the importance of this activity, why must it be present in every service of worship? Barth cites approvingly the sentiments of his Reformed forebears who attacked ever reading the Scriptures in public worship without attaching a homily to them.
It seems rather as if a rabbit has been pulled from a hat. One must reach the Reformed conclusion that the entire purpose of services of worship is preaching and sacrament (and that a minister is, as the Presbyterian Church has it, a "minister of the word and sacrament"). And so we get there by first, excluding the cognitive and proclamatory content of every other element of worship, on the basis that it is "addressed by man to God" rather than the other way round. The result is a rather disturbing dualism. The possibility that a prayer is in its primary content addressed by the community to God (not just "man", ambiguously singular), and then secondarily by some in the community to others in community, is one which is excluded. Because such an act is not primarily addressed to human beings, but only secondarily, Barth draws the conclusion that it is not addressed to human beings at all.
So many rabbits are being pulled out of so many hats, that we cannot help but try to find the real reason for limiting proclamation to preaching and sacrament. The short answer is, I submit, this. We must find a way to confine proclamation to the individual preacher, whose words owe nothing to any human authority. The argument is driven entirely by its conclusion: we must find that the Word of God is transmitted by preaching and Scripture and, in the ordinary covenanted course of things, by nothing else whatsoever.
We must arrive at that conclusion because thus we can exclude the Modernists (who want to say that God speaks in an ordinary and covenanted way through reason and emotion too) and the Roman Catholics (who want to say that God speaks as well through the traditions and prayers and doctrinal history of the church).
We will, then, find that here is being layed the groundwork for the polemic against the Modernists and the Roman Catholics, but also that no argument whatsoever is being laid to support that polemic. What is here is not a sufficient argument, it's a rabbit out of a hat. It was pulled out this way and not some other way, precisely so that we would be able to make the "necessary" polemic when we get to that point. So we must not be tricked into thinking that what is, in fact, a wildly circular assertion is actually an argument, and we must consider that, when all is said and done, nothing has been done to effectively limit the commissioned and covenanted transmission of the Word of God to only preaching, the Scripture that preaching necessarily uses, and sacrament.
Dogmatics and Church Proclamation
Proclamation is again ratcheted up to the highest degree; here it is the Church's "most proper responsibility"; it is "the one thing needful"; it is "the service of God in the supreme sense of the term". Well, we know what Barth thinks of proclamation! But we cannot allow this to stand; the argument, such as it was, for limiting proclamation to preaching was simply the grammatical point that prayers are addressed "by man to God" and not the other way round. At no point did this make it better or more central or more crucial.
Indeed, one might have thought that the Church's primary responsibility was not to be a conduit for the Word of God, but rather to respond to it. Yes, preaching is necessary for that, but as a preparation, as a servant, not as a master. Preaching has an apologetic role, it has an educative role, it has a proclamatory role; but all of this is done for the sake of what comes next. It is in prayer, not in preaching, that we approach God; heaven is constituted by unceasing prayer and not by unceasing preaching. Sacrament is, most centrally, prayer, not proclamation; while it does have a proclamatory element, it does so because it is prayer and all prayer is proclamatory.
Here, however, we are concerned with the relation of dogmatics to proclamation. On the one hand, dogmatics has the task of judging proclamation to see whether it is up to snuff. Barth situates this obligation in virtue of the extraordinary importance and value of preaching, but even once we jettison that as unargued and unsound, we can still recognize that dogmatics has a role in judging proclamation, just as it has a role in judging all the Church's activity.
Dogmatics has a second role: hearing the Church's proclamation, dogmatics considers how proclamation should proceed tomorrow. For this reason, preaching is normally "linked to the class of theologians". How wildly different this is from the catholic view that preaching is done normally by the clergy because they are, first and foremost, leaders and sacramental ministers!
The central task of this minister, for Barth, is preaching, and because preaching requires dogmatics, preachers are chosen from the ranks of theologians. Because sacrament is assimilated to proclamation, as simply a kind of enacted proclamation, it doesn't get much play here. And the links to this surprising conclusion (though hardly unexpected) are the most tenuous.
Index of Comments on Karl Barth
Church Dogmatics
The Doctrine of the Word of God
Chapter I: The Word of God as the Criterion of Dogmatics
Section 3: Church Proclamation as the Material of Dogmatics
"Talk about God in the Church seeks to be proclamation to the extent that in the form of preaching and sacrament it is directed to man with the claim and expectation that in accordance with its commission it has to speak to him the Word of God to be heard in faith. Inasmuch as it is a human word in spite of this claim and expectation, it is the material of dogmatics, i.e., of the investigation of its responsibility as measured by the Word of God which it seeks to proclaim."
Talk about God and Church Proclamation
Proclamation is specifically an activity of the Church, but is also only one particular activity. It is one kind of talk about God, but not the only kind. Barth also helpfully deals with the worry that all talk is really talk about God (which, he says, it perhaps ought to be, and might well be whatever we do): such a perspective is possible from the perspective of glory, but not for fallen human beings.
Church talk about God which is not proclamation includes talk which "is addressed by man to God", and thus excised from the realm of proclamation is the entire content of hymns, prayers, and creeds. Moreover, talk based on addressing social needs or educating children is not proclamation. And finally, theology "as such" is not proclamation. (This is odd, given that theology includes proclamation according to the first section of the Introduction; perhaps we should read here "dogmatics" or place some special emphasis on the "as such".) The point is not to devalue these things, ostensibly, but simply to identify just what proclamation is by distinguishing it from other sorts of talk about God in the Church.
After some general descriptions then of proclamation, which make it what one might have called "prophecy": that is, speaking God's words to people, with the intention of doing so and as such. God is not confined to proclamation; God can and perhaps does speak to us in many other ways, but we are not therefore called to take up those ways in attempts to speak God's words. This is because God's word is spoken by human beings only in response to a commission from God to do so. So we certainly can hear the Word of God in experiences of worship, but we do not have a commission to pursue worship as proclamation.
Now this is odd, and it is perhaps only plausible in virtue of what follows, which is a dramatic and unsurprising reduction of proclamation to a very narrow category of activity. We surely do have a commission to worship, and it is extremely hard to see worship, with all of its words about God, the practice of the church in using it as a theological authority ("the law of prayer establishes the law of belief"), and that it is surely part of the commission of those so commissioned to offer prayers—complete with theological content. The point seems to be the grammatical person of the pronouns: in a prayer, God is addressed as "you", and therefore it's not proclamation. (One wonders, then why creeds are not proclamation. Of course the answer is because Barth has his thumb on the scale: creeds must not be allowed to have authority, and so despite their grammar and history, they are not proclamation.) The conviction that prayer is, in fact, the activity of the Holy Spirit within us, should put to rest the "addressed by man to God" claim for such things.
The list of what is allowed as proclamation then is this: preaching and sacrament. The former is specifically limited to homiletic exposition of texts of Scripture. Now without at all diminishing the importance of this activity, why must it be present in every service of worship? Barth cites approvingly the sentiments of his Reformed forebears who attacked ever reading the Scriptures in public worship without attaching a homily to them.
It seems rather as if a rabbit has been pulled from a hat. One must reach the Reformed conclusion that the entire purpose of services of worship is preaching and sacrament (and that a minister is, as the Presbyterian Church has it, a "minister of the word and sacrament"). And so we get there by first, excluding the cognitive and proclamatory content of every other element of worship, on the basis that it is "addressed by man to God" rather than the other way round. The result is a rather disturbing dualism. The possibility that a prayer is in its primary content addressed by the community to God (not just "man", ambiguously singular), and then secondarily by some in the community to others in community, is one which is excluded. Because such an act is not primarily addressed to human beings, but only secondarily, Barth draws the conclusion that it is not addressed to human beings at all.
So many rabbits are being pulled out of so many hats, that we cannot help but try to find the real reason for limiting proclamation to preaching and sacrament. The short answer is, I submit, this. We must find a way to confine proclamation to the individual preacher, whose words owe nothing to any human authority. The argument is driven entirely by its conclusion: we must find that the Word of God is transmitted by preaching and Scripture and, in the ordinary covenanted course of things, by nothing else whatsoever.
We must arrive at that conclusion because thus we can exclude the Modernists (who want to say that God speaks in an ordinary and covenanted way through reason and emotion too) and the Roman Catholics (who want to say that God speaks as well through the traditions and prayers and doctrinal history of the church).
We will, then, find that here is being layed the groundwork for the polemic against the Modernists and the Roman Catholics, but also that no argument whatsoever is being laid to support that polemic. What is here is not a sufficient argument, it's a rabbit out of a hat. It was pulled out this way and not some other way, precisely so that we would be able to make the "necessary" polemic when we get to that point. So we must not be tricked into thinking that what is, in fact, a wildly circular assertion is actually an argument, and we must consider that, when all is said and done, nothing has been done to effectively limit the commissioned and covenanted transmission of the Word of God to only preaching, the Scripture that preaching necessarily uses, and sacrament.
Dogmatics and Church Proclamation
Proclamation is again ratcheted up to the highest degree; here it is the Church's "most proper responsibility"; it is "the one thing needful"; it is "the service of God in the supreme sense of the term". Well, we know what Barth thinks of proclamation! But we cannot allow this to stand; the argument, such as it was, for limiting proclamation to preaching was simply the grammatical point that prayers are addressed "by man to God" and not the other way round. At no point did this make it better or more central or more crucial.
Indeed, one might have thought that the Church's primary responsibility was not to be a conduit for the Word of God, but rather to respond to it. Yes, preaching is necessary for that, but as a preparation, as a servant, not as a master. Preaching has an apologetic role, it has an educative role, it has a proclamatory role; but all of this is done for the sake of what comes next. It is in prayer, not in preaching, that we approach God; heaven is constituted by unceasing prayer and not by unceasing preaching. Sacrament is, most centrally, prayer, not proclamation; while it does have a proclamatory element, it does so because it is prayer and all prayer is proclamatory.
Here, however, we are concerned with the relation of dogmatics to proclamation. On the one hand, dogmatics has the task of judging proclamation to see whether it is up to snuff. Barth situates this obligation in virtue of the extraordinary importance and value of preaching, but even once we jettison that as unargued and unsound, we can still recognize that dogmatics has a role in judging proclamation, just as it has a role in judging all the Church's activity.
Dogmatics has a second role: hearing the Church's proclamation, dogmatics considers how proclamation should proceed tomorrow. For this reason, preaching is normally "linked to the class of theologians". How wildly different this is from the catholic view that preaching is done normally by the clergy because they are, first and foremost, leaders and sacramental ministers!
The central task of this minister, for Barth, is preaching, and because preaching requires dogmatics, preachers are chosen from the ranks of theologians. Because sacrament is assimilated to proclamation, as simply a kind of enacted proclamation, it doesn't get much play here. And the links to this surprising conclusion (though hardly unexpected) are the most tenuous.
Index of Comments on Karl Barth
Friday, February 9, 2007
Church Dogmatics, Introduction.2
Karl Barth
Church Dogmatics
Introduction
Section 2: The Task of Prolegomena to Dogmatics
"Prolegomena to dogmatics is our name for the introductory part of dogmatics in which our concern is to understand its particular way of knowledge."
The Necessity of Dogmatic Prolegomena
The desire to immediately start with epistemology is interesting from a philosophical perspective. We associate it with the early moderns, who were passionately interested in epistemological questions, and the need to found all else upon a clear understanding of epistemology.
Philosophers have (mostly) given this up. Not that epistemology has become unimportant (far from it!) but that it is no longer assumed that it somehow comes first. So there is this interesting thing here, right off the bat, that Barth addresses in this section "dogmatic prolegomena" which have two properties: they are introductory, and the concern is epistemological.
The question Barth addresses is confined in this first part to whether such prolegomena are necessary. He addresses the fact that much earlier dogmatics often has extremely brief or even absent prolegomena of this sort. He says that one reason often given for the need for prolegomena is a concern for relevance, or a submission to some philosophical standard, or a conviction that in the past such things were unnecessary but now they are necessary. All of this, according to Barth, is foolish.
(There is no difference to be shown between our times and previous times; dogmatics must have its own standards; apologetics is not dogmatics, and in any case, cannot be "planned".)
The actual reason that the prolegomena are necessary is that they are to address heretics, who are paradoxically recognized simultaneously as having faith, and yet a position which can only be seen as unfaith.
What Barth does not notice is that the epistemological questions are also addressed by many of the previous theologians, but not as necessarily preliminary. In other words, I can agree that a discussion of epistemology is an important part of dogmatics, but I cannot see why it must be first, and Barth seems to simply assume this, as the wording of the summary quote above indicates.
Under the heading of the heretics come two: Modernists and Roman Catholics. (Later in The Doctrine of the Word of God we find the maddening assertion that Anglicans are happily "Evangelicals", and so not heretics. Barth's ignorance about Anglicanism will perhaps come up when I comment on that.)
The Possibility of Dogmatic Prolegomena
This part's contents do not really match the heading. Actually we are concerned here with the beginning of the polemic against Modernism and Roman Catholicism. But the key to the polemic against Modernism is that it subordinates theology to other concerns, particularly secular ones, and in this gives up what theology is.
Importantly, Modernism locates the epistemological questions of theology in its being one of a genus of sciences, or of ways of knowing, or whatever; it subordinates theology to other things particulary in its epistemology. (And in this, it should be noted, is why in the first part above Barth so earnestly rejected the Modernist statements of why prolegomena are necessary.) So the Modernist says that prolegomena are possible, an explication of the basis of theological knowledge can be given, because they are just a special case of general principles that all can agree on, even those with no concern for dogmatics.
This is the central point of attack for the beginning of the polemic against Modernism, and it issues in the title of the part. (It of course also gives a parallelism with the title of the first part; Barth seems to have a great affection for nice parallel structures in writing.)
Prolegemena are there to answer heretics; the Modernists say that prolegomena can be set forth from outside the dogmatic enterprise itself: but in this they are already marking their ground. In fact, says Barth, this is the sort of statement that can only be made outside Evangelical or Roman Catholic dogmatics—but it is precisely the sort of statement we should expect from Modernist dogmatics. To accept it is already to accept Modernism.
The polemic against Roman Catholicism is very different. The criticism of Roman Catholicism here is extremely brief (one page, compared with the three and a half given to Modernism). Essentially, the problem is that Roman Catholicism takes the Incarnation too seriously. "Their presupposition is that the being of the Church, Jesus Christ, is no longer the free Lord of its existence, but that He is incorporated into the existence of the Church..." One wonders why it was all right for the free Lord to become incorporated into pale earthly flesh. The docetism that we find throughout Barth pops in right here.
The catholic faith (and here I include myself, of the anglo- variety) certainly does say that the being of the Church is Jesus Christ, or more exactly, that the Church is the body of Christ, and that Christ is its Lord. At no point does Jesus Christ cease to be the free Lord. All of the things that Barth finds so objectionable would be objectionable if they were something human beings imposed upon God. But thus so is the Incarnation itself. The Pauline theology of the Church sees the Church precisely as the extension in time of the Incarnation, and sees incorporation into the Church as incorporation into Christ. Now you are the body of Christ, and individually members of it.
What Barth sees as human presumption would be, were it not for the fact of revelation. What Barth has done is to give an instruction to God: Thou Shalt Not Humble Thyself. It is true that for the catholic grace "becomes nature", perhaps in the sense of a "second nature", or perhaps we might say a "new creation". If we trust that Paul meant what he spoke, is not this new creation a creation, which is to say, a thing which works according to principles, and not just divine whim? When we proclaim Christ crucified, we proclaim a God who deigns to humble himself for our sakes. In this we do not magnify ourselves, but the grace of God. (More Pauline imagery!)
Perhaps this is clearest when Barth begins painting the Evangelical position, in which the opposition to Roman Catholicism is marked by a rejection "of the presupposition of a constantly available absorption of the being of the Church into a creaturely form, into a 'There is'." What does he think Paul means by speaking of a new creation, if not, well, a new creaturely form?
So, the Evangelical position is marked out thus, after the opening salvos of the polemics have been made. Agreement is made with Roman Catholicism that the prolegomena to dogmatics can only exist within dogmatics itself. The prolegomena are therefore concerned with the Word of God (hence the title of this first volume).
Barth here then expands on the older Protestant tradition, which centered its polemic on claims about the Bible, and he takes the Word of God as a category, into which the theology of the Bible will be a part. Now a problem here is that the older Protestant polemic was based upon three untruths at this point, and the attentive reader will want to see if Barth bothers with these problems.
The first problem is that the catholic position, in which Scripture arose within the Church as a part of the activity of the Church, is denied without any corresponding account of where Scripture comes from and the basis of its authority.
The second problem is that the Protestant polemic includes an accusation that the catholics do not obey Scripture, and this is said such as to imply that the catholics are acting in wildly bad faith. Since the catholic position is not to place tradition "above" Scripture, this was never a just attack. Moreover, sometimes it is painfully absurd: Luther, for example, condemns monasticism as a violation of the commandment to marry; and yet, does not Paul express a wish that all would be single as he is?
The third problem is that the Church existed, fully and completely as the Church, before the New Testament existed. Any account of the Church which makes the existence of Scripture an absolute necessity for the Church is therefore wildly inattentive to historical reality; if it makes it only a necessity now but not then, we are owed an explanation of how and when the change occurred.
Index of Comments on Karl Barth
Church Dogmatics
Introduction
Section 2: The Task of Prolegomena to Dogmatics
"Prolegomena to dogmatics is our name for the introductory part of dogmatics in which our concern is to understand its particular way of knowledge."
The Necessity of Dogmatic Prolegomena
The desire to immediately start with epistemology is interesting from a philosophical perspective. We associate it with the early moderns, who were passionately interested in epistemological questions, and the need to found all else upon a clear understanding of epistemology.
Philosophers have (mostly) given this up. Not that epistemology has become unimportant (far from it!) but that it is no longer assumed that it somehow comes first. So there is this interesting thing here, right off the bat, that Barth addresses in this section "dogmatic prolegomena" which have two properties: they are introductory, and the concern is epistemological.
The question Barth addresses is confined in this first part to whether such prolegomena are necessary. He addresses the fact that much earlier dogmatics often has extremely brief or even absent prolegomena of this sort. He says that one reason often given for the need for prolegomena is a concern for relevance, or a submission to some philosophical standard, or a conviction that in the past such things were unnecessary but now they are necessary. All of this, according to Barth, is foolish.
(There is no difference to be shown between our times and previous times; dogmatics must have its own standards; apologetics is not dogmatics, and in any case, cannot be "planned".)
The actual reason that the prolegomena are necessary is that they are to address heretics, who are paradoxically recognized simultaneously as having faith, and yet a position which can only be seen as unfaith.
What Barth does not notice is that the epistemological questions are also addressed by many of the previous theologians, but not as necessarily preliminary. In other words, I can agree that a discussion of epistemology is an important part of dogmatics, but I cannot see why it must be first, and Barth seems to simply assume this, as the wording of the summary quote above indicates.
Under the heading of the heretics come two: Modernists and Roman Catholics. (Later in The Doctrine of the Word of God we find the maddening assertion that Anglicans are happily "Evangelicals", and so not heretics. Barth's ignorance about Anglicanism will perhaps come up when I comment on that.)
The Possibility of Dogmatic Prolegomena
This part's contents do not really match the heading. Actually we are concerned here with the beginning of the polemic against Modernism and Roman Catholicism. But the key to the polemic against Modernism is that it subordinates theology to other concerns, particularly secular ones, and in this gives up what theology is.
Importantly, Modernism locates the epistemological questions of theology in its being one of a genus of sciences, or of ways of knowing, or whatever; it subordinates theology to other things particulary in its epistemology. (And in this, it should be noted, is why in the first part above Barth so earnestly rejected the Modernist statements of why prolegomena are necessary.) So the Modernist says that prolegomena are possible, an explication of the basis of theological knowledge can be given, because they are just a special case of general principles that all can agree on, even those with no concern for dogmatics.
This is the central point of attack for the beginning of the polemic against Modernism, and it issues in the title of the part. (It of course also gives a parallelism with the title of the first part; Barth seems to have a great affection for nice parallel structures in writing.)
Prolegemena are there to answer heretics; the Modernists say that prolegomena can be set forth from outside the dogmatic enterprise itself: but in this they are already marking their ground. In fact, says Barth, this is the sort of statement that can only be made outside Evangelical or Roman Catholic dogmatics—but it is precisely the sort of statement we should expect from Modernist dogmatics. To accept it is already to accept Modernism.
The polemic against Roman Catholicism is very different. The criticism of Roman Catholicism here is extremely brief (one page, compared with the three and a half given to Modernism). Essentially, the problem is that Roman Catholicism takes the Incarnation too seriously. "Their presupposition is that the being of the Church, Jesus Christ, is no longer the free Lord of its existence, but that He is incorporated into the existence of the Church..." One wonders why it was all right for the free Lord to become incorporated into pale earthly flesh. The docetism that we find throughout Barth pops in right here.
The catholic faith (and here I include myself, of the anglo- variety) certainly does say that the being of the Church is Jesus Christ, or more exactly, that the Church is the body of Christ, and that Christ is its Lord. At no point does Jesus Christ cease to be the free Lord. All of the things that Barth finds so objectionable would be objectionable if they were something human beings imposed upon God. But thus so is the Incarnation itself. The Pauline theology of the Church sees the Church precisely as the extension in time of the Incarnation, and sees incorporation into the Church as incorporation into Christ. Now you are the body of Christ, and individually members of it.
What Barth sees as human presumption would be, were it not for the fact of revelation. What Barth has done is to give an instruction to God: Thou Shalt Not Humble Thyself. It is true that for the catholic grace "becomes nature", perhaps in the sense of a "second nature", or perhaps we might say a "new creation". If we trust that Paul meant what he spoke, is not this new creation a creation, which is to say, a thing which works according to principles, and not just divine whim? When we proclaim Christ crucified, we proclaim a God who deigns to humble himself for our sakes. In this we do not magnify ourselves, but the grace of God. (More Pauline imagery!)
Perhaps this is clearest when Barth begins painting the Evangelical position, in which the opposition to Roman Catholicism is marked by a rejection "of the presupposition of a constantly available absorption of the being of the Church into a creaturely form, into a 'There is'." What does he think Paul means by speaking of a new creation, if not, well, a new creaturely form?
So, the Evangelical position is marked out thus, after the opening salvos of the polemics have been made. Agreement is made with Roman Catholicism that the prolegomena to dogmatics can only exist within dogmatics itself. The prolegomena are therefore concerned with the Word of God (hence the title of this first volume).
Barth here then expands on the older Protestant tradition, which centered its polemic on claims about the Bible, and he takes the Word of God as a category, into which the theology of the Bible will be a part. Now a problem here is that the older Protestant polemic was based upon three untruths at this point, and the attentive reader will want to see if Barth bothers with these problems.
The first problem is that the catholic position, in which Scripture arose within the Church as a part of the activity of the Church, is denied without any corresponding account of where Scripture comes from and the basis of its authority.
The second problem is that the Protestant polemic includes an accusation that the catholics do not obey Scripture, and this is said such as to imply that the catholics are acting in wildly bad faith. Since the catholic position is not to place tradition "above" Scripture, this was never a just attack. Moreover, sometimes it is painfully absurd: Luther, for example, condemns monasticism as a violation of the commandment to marry; and yet, does not Paul express a wish that all would be single as he is?
The third problem is that the Church existed, fully and completely as the Church, before the New Testament existed. Any account of the Church which makes the existence of Scripture an absolute necessity for the Church is therefore wildly inattentive to historical reality; if it makes it only a necessity now but not then, we are owed an explanation of how and when the change occurred.
Index of Comments on Karl Barth
Sunday, February 4, 2007
Index of Comments on Karl Barth
Church Dogmatics
Introduction
1. The Task of Dogmatics
2. The Task of Prolegomena to Dogmatics
The Doctrine of the Word of God
I. The Word of God as the Criterion of Dogmatics
3. Church Proclamation as the Material of Dogmatics
4. The Word of God in its Threefold Form
5. The Nature of the Word of God
6. The Knowability of the Word of God
7. The Word of God, Dogma and Dogmatics
II.I. The Revelation of God: The Triune God
II.II. The Revelation of God: The Incarnation of the Word
II.III. The Revelation of God: The Outpouring of the Holy Spirit
III. Holy Scripture
IV. The Proclamation of the Church
The Doctrine of God
The Doctrine of Creation
The Doctrine of Reconciliation
Index of Indexes
Introduction
1. The Task of Dogmatics
2. The Task of Prolegomena to Dogmatics
The Doctrine of the Word of God
I. The Word of God as the Criterion of Dogmatics
3. Church Proclamation as the Material of Dogmatics
4. The Word of God in its Threefold Form
5. The Nature of the Word of God
6. The Knowability of the Word of God
7. The Word of God, Dogma and Dogmatics
II.I. The Revelation of God: The Triune God
II.II. The Revelation of God: The Incarnation of the Word
II.III. The Revelation of God: The Outpouring of the Holy Spirit
III. Holy Scripture
IV. The Proclamation of the Church
The Doctrine of God
The Doctrine of Creation
The Doctrine of Reconciliation
Index of Indexes
Church Dogmatics, Introduction.1
Karl Barth
Church Dogmatics
Introduction
Section 1: The Task of Dogmatics
"As a theological discipline dogmatics is the scientific self-examination of the Christian Church with respect to the content of its distinctive talk about God."
Barth unpacks this under three headings First on on the role of dogmatics in the church as a particular sort of theology, and whether dogmatics is a science, then on dogmatics as that process of self-examination, of enquiry, and finally on dogmatics as an act of faith.
Barth situations, it seems, dogmatics as one kind of theology. The other two kinds are talk about God in "the action of the individual believer" and then the "specific action as a fellowship, in proclamation by preaching and...sacraments, in worship, in...mission."
From an Anglican perspective this is interesting; we are used to talking liturgy as "primary theology" and then the other stuff as "secondary theology". The fellowship and mission, and individual action, we would tend to perhaps identify as a tertiary theology; as meaningful but not done for the purpose of conveying meaning.
But the words in worship (which we would not separate off from preaching and sacraments as Barth seems to) are primary for us. And by primary, we usually mean that the task of secondary theology is to unpack their meaning for us; to reflect upon them. There is a two-way street, of course: when writing the liturgy, the church consults, among other things, dogmatics, and there are elements of the liturgy (such as the creed) which have their origins directly, though only partly, in polemical dogmatics. (The creeds originate in baptismal liturgy, not the other way round.)
This creates a fundamentally different orientation for dogmatics than Barth. Where we see dogmatics as having its central function in commenting on and enriching and explaining, and (maybe) relating to this or that current philosophical concern, Barth sees dogmatics as, at the outset, exercising a critical judgment over the other forms of theology.
It is not that the liturgy is infallible, but the general orientation among us seems to be to learn from the liturgy, rather than to teach to it. Dogmatics then is judged by its conformity with the liturgy, in the normal course of events, and not the other way round. The "normal course of events" is reversed when the it becomes clear that a given liturgical practice cannot be given a defense or an understanding in dogmatics, and then it is to dogmatics that we turn in considering revision of the liturgy. But then, very quickly, the normal course returns, and the (now revised) liturgy once again assumes its pride of place.
This dynamic can be seen in the 16th century Anglican reformation. The task of liturgical revision was thrust into the hands of people who found the preceding Latin liturgy dogmatically indefensible, and the Book of Common Prayer was born. But immediately the BCP became the doctrinal standard of the church. The private opinions of Cranmer are irrelevant; the Books of Homilies quickly fell into disuse, and the XXXIX Articles began to be judged in the terms of the BCP rather than the other way around.
We may still follow the course of Barthian dogmatics, even if we refuse to grant it its pretended status as the judge of what is (for us) primary theology—it can still function well as an explanation of that theology, even if such was not its intent.
I find then that I agree with Barth's explanations of the relationship of theology to conceptions of science, which can be summed up, I think, as saying that theology is a science in that we will not cede that term away, but neither we will allow the importation of a foreign conception of what a science must do or how it must proceed.
Under his second heading Barth explores the presuppositions necessary for dogmatics. It then will not be the task of dogmatics to defend these presuppositions; we simply note them and the cautions they entail. The task of defense is reserved, presumably, to apologetics. The first presupposition is that it is possible to understand the true content of Christian talk about God; the second is that it is necessary. Strictly speaking, only the possibility is a necessary presupposition for dogmatics (that is, if it were impossible to understand the talk about God, then dogmatics would be impossible; but if it were merely optional to understand it, dogmatics could still proceed). So there is more lurking here under the surface.
The possibility is found in the faith that Jesus Christ is the "revealing and reconciling address of God to man". This statements helps to understand what Barth meant by the "true content" of Christian talk about God. There must be something, in philosophical terms, to "fix the reference" of the talk about God, and only in faith in the reconciling and revealing presence of Christ can we understand what our talk means or what it is about. We may thus misunderstand what we are saying, we may think we are talking about God when we are, in fact, talking about an idol of our own creation: this would fail to be "true content".
The necessity of understanding is thus clearer. Because dogmatics (for Barth) has the primary role of standing in judgment upon other talk of God, as being the way in which the Church takes seriously the need to speak responsibly about God, it cannot proceed without the presupposition that the true content Church's talk about God can be known, both because it must be known to be judged, and because it can only be judged insofar as the truth can potentially be seen.
Barth is not here claiming any kind of infallibility for dogmatics, of course, merely that this is the direction the arrows go, as it were. From an Anglican perspective, then, it seems to me that we can of course accept the presuppositional status of the possibility of knowing the true content of the Church's speech, but the necessity is not so clear.
And what undergirds this necessity, for Barth, is also a polemic against a Roman Catholic way of proceeding, in which dogmatics exists only to "combine, repeat, and transcribe a number of truths of revelation which are already to hand, which have been expressed once and for all, and the wording and meaning of which are authentically defined." All must be, for Barth, perpetually up for grabs, so that while the creeds may be "venerable" and can be guidance, they cannot control.
Now the problem is that the role of the creeds can be simultaneously authoritation and the task of dogmatics can be more than repetition, for the simple reason that the creeds do not exaust the topic. We can allow the creeds an irreplaceable status and require a theologian not to transgress outside their bounds, without thereby saying that the task of dogmatics is mere repetition.
I can only say that, at this point, Barth has not fairly represented what a truly catholic dogmatics looks like. He nods that dogmatics also cannot simply repeat what the Scriptures say, but we know what is coming: the creeds are up for grabs, and the Scriptures are not. And we will be brought back to this page when we are told that the creeds are up for grabs (because dogmatics is not just repetition, etc., etc.) and we will not be told why the Scriptures are not also up for grabs for the same reasons.
The third heading of this section addresses dogmatics "as an act of faith." All I can say here is that this is a beautiful exposition of the role of faith in the life of a theologian, that dogmatics is necessarily humble and must trust in God for any success it can have, always needing to approach God trembling and in prayer.
Index of Comments on Karl Barth
Church Dogmatics
Introduction
Section 1: The Task of Dogmatics
"As a theological discipline dogmatics is the scientific self-examination of the Christian Church with respect to the content of its distinctive talk about God."
Barth unpacks this under three headings First on on the role of dogmatics in the church as a particular sort of theology, and whether dogmatics is a science, then on dogmatics as that process of self-examination, of enquiry, and finally on dogmatics as an act of faith.
Barth situations, it seems, dogmatics as one kind of theology. The other two kinds are talk about God in "the action of the individual believer" and then the "specific action as a fellowship, in proclamation by preaching and...sacraments, in worship, in...mission."
From an Anglican perspective this is interesting; we are used to talking liturgy as "primary theology" and then the other stuff as "secondary theology". The fellowship and mission, and individual action, we would tend to perhaps identify as a tertiary theology; as meaningful but not done for the purpose of conveying meaning.
But the words in worship (which we would not separate off from preaching and sacraments as Barth seems to) are primary for us. And by primary, we usually mean that the task of secondary theology is to unpack their meaning for us; to reflect upon them. There is a two-way street, of course: when writing the liturgy, the church consults, among other things, dogmatics, and there are elements of the liturgy (such as the creed) which have their origins directly, though only partly, in polemical dogmatics. (The creeds originate in baptismal liturgy, not the other way round.)
This creates a fundamentally different orientation for dogmatics than Barth. Where we see dogmatics as having its central function in commenting on and enriching and explaining, and (maybe) relating to this or that current philosophical concern, Barth sees dogmatics as, at the outset, exercising a critical judgment over the other forms of theology.
It is not that the liturgy is infallible, but the general orientation among us seems to be to learn from the liturgy, rather than to teach to it. Dogmatics then is judged by its conformity with the liturgy, in the normal course of events, and not the other way round. The "normal course of events" is reversed when the it becomes clear that a given liturgical practice cannot be given a defense or an understanding in dogmatics, and then it is to dogmatics that we turn in considering revision of the liturgy. But then, very quickly, the normal course returns, and the (now revised) liturgy once again assumes its pride of place.
This dynamic can be seen in the 16th century Anglican reformation. The task of liturgical revision was thrust into the hands of people who found the preceding Latin liturgy dogmatically indefensible, and the Book of Common Prayer was born. But immediately the BCP became the doctrinal standard of the church. The private opinions of Cranmer are irrelevant; the Books of Homilies quickly fell into disuse, and the XXXIX Articles began to be judged in the terms of the BCP rather than the other way around.
We may still follow the course of Barthian dogmatics, even if we refuse to grant it its pretended status as the judge of what is (for us) primary theology—it can still function well as an explanation of that theology, even if such was not its intent.
I find then that I agree with Barth's explanations of the relationship of theology to conceptions of science, which can be summed up, I think, as saying that theology is a science in that we will not cede that term away, but neither we will allow the importation of a foreign conception of what a science must do or how it must proceed.
Under his second heading Barth explores the presuppositions necessary for dogmatics. It then will not be the task of dogmatics to defend these presuppositions; we simply note them and the cautions they entail. The task of defense is reserved, presumably, to apologetics. The first presupposition is that it is possible to understand the true content of Christian talk about God; the second is that it is necessary. Strictly speaking, only the possibility is a necessary presupposition for dogmatics (that is, if it were impossible to understand the talk about God, then dogmatics would be impossible; but if it were merely optional to understand it, dogmatics could still proceed). So there is more lurking here under the surface.
The possibility is found in the faith that Jesus Christ is the "revealing and reconciling address of God to man". This statements helps to understand what Barth meant by the "true content" of Christian talk about God. There must be something, in philosophical terms, to "fix the reference" of the talk about God, and only in faith in the reconciling and revealing presence of Christ can we understand what our talk means or what it is about. We may thus misunderstand what we are saying, we may think we are talking about God when we are, in fact, talking about an idol of our own creation: this would fail to be "true content".
The necessity of understanding is thus clearer. Because dogmatics (for Barth) has the primary role of standing in judgment upon other talk of God, as being the way in which the Church takes seriously the need to speak responsibly about God, it cannot proceed without the presupposition that the true content Church's talk about God can be known, both because it must be known to be judged, and because it can only be judged insofar as the truth can potentially be seen.
Barth is not here claiming any kind of infallibility for dogmatics, of course, merely that this is the direction the arrows go, as it were. From an Anglican perspective, then, it seems to me that we can of course accept the presuppositional status of the possibility of knowing the true content of the Church's speech, but the necessity is not so clear.
And what undergirds this necessity, for Barth, is also a polemic against a Roman Catholic way of proceeding, in which dogmatics exists only to "combine, repeat, and transcribe a number of truths of revelation which are already to hand, which have been expressed once and for all, and the wording and meaning of which are authentically defined." All must be, for Barth, perpetually up for grabs, so that while the creeds may be "venerable" and can be guidance, they cannot control.
Now the problem is that the role of the creeds can be simultaneously authoritation and the task of dogmatics can be more than repetition, for the simple reason that the creeds do not exaust the topic. We can allow the creeds an irreplaceable status and require a theologian not to transgress outside their bounds, without thereby saying that the task of dogmatics is mere repetition.
I can only say that, at this point, Barth has not fairly represented what a truly catholic dogmatics looks like. He nods that dogmatics also cannot simply repeat what the Scriptures say, but we know what is coming: the creeds are up for grabs, and the Scriptures are not. And we will be brought back to this page when we are told that the creeds are up for grabs (because dogmatics is not just repetition, etc., etc.) and we will not be told why the Scriptures are not also up for grabs for the same reasons.
The third heading of this section addresses dogmatics "as an act of faith." All I can say here is that this is a beautiful exposition of the role of faith in the life of a theologian, that dogmatics is necessarily humble and must trust in God for any success it can have, always needing to approach God trembling and in prayer.
Index of Comments on Karl Barth
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