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The Modern World (1800 AD-Onwards) (Liberalists: Karl Barth)
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장부영
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2009-01-04 16:35:41, 조회 : 2,287 |
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(6) Karl Barth (1886-1968)
1) He was born in Basel in 1886, and he studied in Germany during the final flowering of liberal theology, whose father, a conservative theologian, insisted that he study Reformed theology at Berlin, but he also attended schools in Berlin, Tubingen and Marburg.
2) He became a disciple of men like Adolf von Harnack and Wilhelm Herrmann, the greatest name in liberalism of the time.
3) After completing his studies, he was ordained as a Reformed minister, and in 1912 he took up his parish of Safenwil in Switzerland.
4) While he did not find the doctrines of liberal theology with its this-worldly message of progress and reason, he found a voice from beyond the world - a mysterious God who could not be searched out by human reason or religion. The God of the Bible spoke out unpredictably.
5) As he was now reading the Bible, it was an exciting, fast-moving account of God: who he is and what he does, how he acts in the world and how he turns around the lives of human beings.
6) A few days after World War I broke out (1914), an open letter was published in Germany supporting the country's involvement in the hostilities. It was signed by ninety-three leading intellectuals - including the liberal theologians under whom Barth had studied. As the Kaiser stood on his balcony delivering speeches written by Harnack, Barth washed his hands of liberal theology and the moral bankruptcy he now saw associated with it.
7) It was time to find a new, biblical approach. He set out what he had found in a Commentary on Romans, published in 1919 to very moderate success. He rewrote it for the second edition (1922).
8) The God he said is distinguished qualitatively from man and everything human, and must never be identified with anything which we name, or
experience, or conceive, or worship, as God; God, who confronts all human disturbance with an unconditional command "Halt," and all human rest with an equally unconditional "Advance"; God, the "Yes" in our "No" and the "No' in our "Yes," the first and the last, and, consequently, the Unknown, who is never a known thing in the midst of other known things; God, the Lord, the Creator, the Redeemer - this is the Living God.
9) He felt it necessary to address the field of systematic theology as a university professor. He virtually wrote Christian Dogmatics (1927), but he couldn't continued to write it, therefore, in its place he began a new work, the Church Dogmatics (1932).
10) God, Barth's theology stems more than anything else from the profound sense of the otherness of God that he described in Romans. For Barth, God is immeasurably beyond human beings and has nothing in common with them. He speaks of God as the Transcendant God.
11) He was influenced by Kierkegaard's claim that God is not an object to be discovered but a subject to do the discovering. But he rejected Kierkegaard's emphasis on personal experience and subjectivity.
12) The reason he abandoned his Christian Dogmatics was that he felt that it was too influenced by existentialism.
13) He also rejects Schleiermacher's subjective belief that there is a feeling of God shared by all humanity. Although he conceded Schleiermacher's greatness, he could see little good in him.
14) Revelation, To all of humanity's works, God simply says "No!" But at the same time there is a "Yes!" We cannot reach up to God, but God has reached down to us. After all, we can know God through revelation.
15) Barth's theology is one of revelation which comes exclusively through Christ, the Word of God. It is mediated through the Bible and the teaching of the church. So the Bible and church teaching can also be called the Word of God, although in a secondly way. This means that he is not concerned about the historical circumstances of the Bible.
16) Christ and Salvation, For Barth, all our knowledge of God comes from through Christ, Christ is nothing other than God come down to humanity.
17) He points out that the New Testament uses a variety of names and expressions for Christ, and he suggests that only thus can we capture the dynamic way in which he mediates between God and humankind.
18) God's purpose in becoming powerless in Christ is of course to save, and Barth expresses this in traditional, objective terminology. However, he also acknowledges the influence of subjective views of the atonement by emphasizing its effect on our lives: "The very heart of the atonement is the overcoming of sin: sin in its character as the rebellion of man against God, and in its character as the ground of man's hopeless destiny in death."
19) His influence on Christian theology remains immense, that is to be positive or negative.
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