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Journal articles on the topic 'Barth'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Tseng, Shao Kai. "Karl Barths aktualistische Ontologie: Ihre Substanzgrammatik des Seins und Prozessgrammatik des Werdens." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 1 (March 1, 2019): 32–50. http://dx.doi.org/10.1515/nzsth-2019-0002.

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Zusammenfassung Dieser Artikel bietet eine Untersuchung des Begriffs „Sein-in-der-Tat“, der in der neueren englischsprachigen Sekundärliteratur Barths „aktualistische Ontologie“ genannt wird. Ziel dieses Aufsatzes ist es, die zugrundeliegenden Grammatiken dieser Ontologie durch eine gründliche Untersuchung von Schlüsselbegriffen wie „Bestimmung“, „Natur“, „Wesen“ und „Sein“ zu rekonstruieren. Barth stimmt teilweise mit Hegel gegen die substantialistische Tradition überein, dass Gott ein lebendiges Subjekt und keine abstrakte Substanz ist. Gottes Subjektivität ist für Barth aber unaufhebbar und also bereits absolut, d. h. bereits an-und-für-sich. Seine Beibehaltung der traditionellen Grammatik des lateinischen Substantialismus zeigt jedoch, dass er den klassischen Theismus und damit einen gewissen Substanzbegriff dialektisch in seine aktualistische Ontologie integriert hat, zusammen mit seiner Annahme von Hegels Einsichten. Diese Ontologie wird durch die Grammatik einer grundsätzlich chalzedonischen Dialektik reguliert: das Werden ist kein Abzug und keine Veränderung, sondern ein Zusatz zum Wesen. Im Fall von Barths theologischer Ontologie steht diese Dialektik in scharfem Gegensatz zu Hegels logischer Dreieinigkeit vom An-sich-Sein, Für-sich-Sein und An-und-für-sich-Sein des Geistes. Barths theologische Ontologie ist doch chalzedonisch: Gott-an-und-für-sich wurde Gott-für-uns, ohne jemals aufzuhören, Gott-an-und-für-sich zu sein.

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2

Marquard, Reiner. "Karl Barth, das Manifest der 93 und der Isenheimer Altar. Ingolf U. Dalferth in Dankbarkeit!" Evangelische Theologie 80, no. 2 (April 1, 2020): 113–28. http://dx.doi.org/10.14315/evth-2020-200206.

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Abstract Without the contemplation of the Isenheim Altar, Karl Barth would not have achieved a certain theological breakthrough in this radical and precise manner. It can be assumed that his theological linguistic doctrine for the turn from the first to the second version of the Commentary on the Letter to the Romans was promoted by the pictorial contemplation of the Isenheim Altar (caused by the disappointment about his theological teachers). The thesis is that Barth presented his theological metaphor of the ›death line‹ (17 October 1920) in derivation of the ›death wall‹ (17 April 1920) of the closed representation of the altar, which had previously been viewed by Grünewald, so that Barths with his Grünewald reception also and decisively initiated and carried out his theological reorientation.

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3

Naumowicz, Cezary. "Debata o paruzji Chrystusa w teologii protestanckiej." Teologia w Polsce 7, no. 1 (April 2, 2020): 75–90. http://dx.doi.org/10.31743/twp.2013.7.1.06.

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W teologicznej refleksji o powtórnym przyjściu chrystusa wybitni autorzy protestanccy, jak Rudolf Bultmann, wczesny Karl Barth, Charles H. Dodd, podjęli próby interpretacji, które redukowały paruzję z kategorii wydarzenia do kategorii symbolu. Apologiem oczekiwania paruzji stał się natomiast przedstawiciel kolejnego pokolenia teologów protestanckich, Jürgen Moltmann. Debata o paruzji ogniskowała się również wokół interpretacji „przyszłości Chrystusa”: ma być ona jedynie „odsłonięciem” tego, co już zostało całkowicie spełnione w misterium paschalnym(Barth), czy też musi zostać dopełniona przez ideę ostatecznego i definitywnego „wypełnienia” (Moltmann). Wydaje się, że wobec zbyt jednostronnych ujęć Bartha i Moltmanna relacja między krzyżem, zmartwychwstaniem i przyszłością Chrystusa musi znaleźć swoją zrównoważoną artykulację. Poszerzenie zaś refleksji o paruzji na obszar trynitarny, eklezjologiczny, antropologiczny i kosmiczny pozwala na bardziej integralne ujęcie − odnoszące się zarazem do „przyszłości Chrystusa”, jak i do przyszłości ludzkości, historii i całego stworzenia.

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4

Momoi, Nobuo. "Barth Syndrome." Pediatric Cardiology and Cardiac Surgery 32, no. 5 (2016): 409–16. http://dx.doi.org/10.9794/jspccs.32.409.

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5

Nassa, Grace Son. "Trinitas dalam Pandangan Karl Barth." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 10, no. 1 (December 26, 2020): 65–82. http://dx.doi.org/10.51828/td.v10i1.31.

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Artikel ini bersifat pengantar ke dalam pemahaman seorang teolog tentang Trinitas yakni Karl Barth. Barth menitikberatkan penjelasannya pada kesatuan Trinitas. Meskipun hal itu terlihat mirip dengan pandangan para teolog sebelumnya, Barth tetap memiliki cara tersendiri dalam mengungkapkan kesatuan Trinitas. Kita akan melihat bahwa Barth seolah-olah menegaskan perbedaan pribadi Trinitas melalui penguatan pada kesatuan Trinitas. Melalui tinjauan kepustakaan, artikel ini mencoba melihat literatur yang berkaitan langsung dengan Barth serta tulisan lain yang dianggap kredibel dan mendukung fokus penelitian. Trinitas dalam pandangan Barth adalah Allah yang mewahyu, satu yakni Allah Bapa, Anak, dan Roh Kudus yang tidak dapat ditukar satu dengan yang lainnya. Dia adalah Allah yang bebas dan berbelas kasih sehingga melalui wahyu dan karya-Nya, Ia berkenan untuk diri-Nya sedikit diketahui oleh ciptaan khususnya manusia. Hal ini dapat menjadi sebuah sumbangsih pemikiran bagi para teolog ketika ingin memperluas pengetahuan mengenai Trinitas, maupun dalam upaya melihat lebih jauh cara Barth berpikir.

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6

Safer, Elaine B., and Heide Ziegler. "John Barth." Yearbook of English Studies 20 (1990): 347. http://dx.doi.org/10.2307/3507628.

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7

Rashkover, Randi. "Markus Barth." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 263–79. http://dx.doi.org/10.1163/15697312-01403013.

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Abstract Like that of his father, Markus Barth’s work can be appreciated as a tireless effort to exegetically reorder Jewish-Christian relations. Even so, Barth’s writings on the Jews leave little doubt that he is vexed by a certain strain of Jewish support for Israel. More important, Barth’s writings about post-1967 Israel put his own discourse about the brotherhood of Christians and Jews into crisis. This essay will attempt to offer a working solution to this problem that can help followers of Markus Barth’s ideas continue to engage in productive and meaningful Jewish-Christian conversation.

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8

Clarke, Sarah LN, Ann Bowron, Iris L. Gonzalez, Sarah J. Groves, Ruth Newbury-Ecob, Nicol Clayton, Robin P. Martin, et al. "Barth syndrome." Orphanet Journal of Rare Diseases 8, no. 1 (2013): 23. http://dx.doi.org/10.1186/1750-1172-8-23.

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9

McKim, Donald K. "“Cyber” Barth." Teaching Theology & Religion 1, no. 3 (October 1998): 183–86. http://dx.doi.org/10.1111/1467-9647.00033.

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10

Rost, I., A. Duroux, D. Toniolo, E. Holinski-Feder, and R. Kozlik-Feldmann. "Barth-Syndrom." Monatsschrift Kinderheilkunde 148, no. 3 (March 15, 2000): 246–50. http://dx.doi.org/10.1007/s001120050040.

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11

Cahill, Daniel, and Charles B. Harris. "John Barth." Contemporary Literature 26, no. 3 (1985): 366. http://dx.doi.org/10.2307/1208035.

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12

Jefferies, John L. "Barth syndrome." American Journal of Medical Genetics Part C: Seminars in Medical Genetics 163, no. 3 (July 10, 2013): 198–205. http://dx.doi.org/10.1002/ajmg.c.31372.

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13

Jatmiko, Yudi. "Alkitab Tidak Identik Dengan Firman Allah? Tinjauan Teologis Atas Konsepsi Karl Barth Tentang Alkitab." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 2 (February 5, 2023): 660–75. http://dx.doi.org/10.30648/dun.v7i2.890.

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Abstract. Responding to the spirit of Liberalism who overruled his age, Karl Barth exerted to “save” the Scripture from the mocking of liberal theologians. One of Barth’s positive influences is that the Scripture resumed to be respected as a media where God reveals himself. However, Barth unfortunately treated the Scripture as no more than testimonies about God. To Barth, the Bible is fallible because it is written by men. This is the focus of this study. This writing endeavors to articulate Barth’s concept of the Bible (also known as neo-orthodoxy) and provides critical analysis and arguments towards Barth’s view, especially related with the nature of the Bible. Through this study it can be concluded that Barth's thoughts about the Bible are heavily influenced by existentialism, and therefore are subjective.Abstrak. Menyikapi semangat Liberalisme yang melanda zamannya, Karl Barth berusaha “menyelamatkan: Kitab Suci dari hinaan para teolog liberal. Salah satu pengaruh Barth yang positif adalah dihormatinya kembali Kitab Suci sebagai media Allah menyatakan diri-Nya. Walaupun demikian, sangat disayangkan bahwa Barth memandang Kitab Suci tidak lebih dari sekadar kesaksian tentang Allah. Bagi Barth, Alkitab memiliki kapasitas kesalahan karena ditulis oleh manusia. Ini menjadi fokus penelitian penulis. Tulisan ini berusaha memaparkan konsepsi Barth (atau yang dikenal sebagai neo-ortodoksi) tentang Alkitab dan memberikan analisis dan argumentasi kritis terhadap pandangan ini, khususnya berkaitan dengan natur Alkitab. Melalui kajian ini dapat disimpulkan bahwa pemikiran Barth tentang Alkitab sangat dipengaruhi oleh eksistensialisme, dan karenanya bersifat subyektif.

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14

Feneuil, Anthony. "Schleiermacher pour Barth." Articles spéciaux 69, no. 1 (September 16, 2013): 63–77. http://dx.doi.org/10.7202/1018356ar.

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Cet article vise à comprendre la posture paradoxale de Karl Barth à l’égard de Friedrich Schleiermacher, mélange de sévérité critique et de grande admiration. Pour cela, il explore le reproche fondamental adressé par Barth à Schleiermacher, celui d’éthicisme. Il se trouve que l’entière compréhension de ce reproche suppose non seulement de comprendre la place de l’éthique chez Schleiermacher selon Barth, mais aussi et surtout la place de l’éthique chez Barth, et en particulier l’importance de la question éthique dans l’écriture de la théologie.

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15

Anderson, Clifford B. "Barth und Goethe: Die Goethe-Rezeption Karl Barths, 1906–1921." Cultural Encounters 10, no. 2 (December 1, 2014): 118–20. http://dx.doi.org/10.11630/1550-4891.10.02.118.

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16

Zeferino, Jefferson. "Karl Barth: uma breve introdução a seu pensamento no horizonte da ética teológica." Revista de Cultura Teológica, no. 89 (September 12, 2017): 309. http://dx.doi.org/10.23925/rct.i89.34462.

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Este artigo busca uma introdução do pensamento de Karl Barth no horizonte da ética teológica. Desta forma, por meio da apresentação da relação de Barth com a teologia de seu tempo pretende-se aqui mostrar a possibilidade de identificar em Barth uma interlocução pertinente na atualidade, especialmente em virtude de sua compreensão da ética como télos do fazer teológico.

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17

Furry, Timothy J. "Analogous analogies? Thomas Aquinas and Karl Barth." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 318–30. http://dx.doi.org/10.1017/s0036930610000396.

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AbstractThis article attempts to show that Karl Barth and Thomas Aquinas are not as divergent as often thought. Taking Eugene Rogers's argument as a working hypothesis, I argue for two points of convergence between Barth and Aquinas, specifically on their understandings of analogy. First, both root analogy in christology. Using Christ as the great magister, Aquinas shows how Christ teaches us to see him, despite its difficulty, in his trinitarian divinity. Barth, using the imagery of the prodigal son, discusses how the incarnation places humanity in an ontological relationship within God's own dialogue within the Trinity. Second, both understand analogy as a theological practice, not a metaphysical mechanism or abstract doctrine, though metaphysics and doctrine are at play in their work. Both Aquinas and Barth attempt to train their readers in the judgement necessary to speak truthfully about God. This analogical relationship between Barth and Aquinas I call the analogia Christi.

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18

Young, Michael. "Santini Fritz Barth." Journal of the Society of Architectural Historians 64, no. 3 (September 2005): 377–79. http://dx.doi.org/10.2307/25068176.

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19

Oshima. "Barth and Tillich." THEOLOGICAL STUDIES IN JAPAN, no. 26 (1987): 140–52. http://dx.doi.org/10.5873/nihonnoshingaku.1987.140.

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20

Hosokawa. "Barth and Tillich." THEOLOGICAL STUDIES IN JAPAN, no. 26 (1987): 153–62. http://dx.doi.org/10.5873/nihonnoshingaku.1987.153.

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21

Kondo. "Barth and Tillich." THEOLOGICAL STUDIES IN JAPAN, no. 26 (1987): 163–74. http://dx.doi.org/10.5873/nihonnoshingaku.1987.163.

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22

Wolterstorff, Nicholas. "Barth on Evil." Faith and Philosophy 13, no. 4 (1996): 584–608. http://dx.doi.org/10.5840/faithphil199613443.

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23

Cattin, Emmanuel. "Barth et Hegel." Les Études philosophiques N° 140, no. 1 (January 6, 2022): 27–41. http://dx.doi.org/10.3917/leph.221.0027.

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24

Schaub, Thomas, and Charles B. Harris. "Barth: Mimetic Virtuoso." NOVEL: A Forum on Fiction 18, no. 2 (1985): 176. http://dx.doi.org/10.2307/1345776.

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25

PHILLIPS, DONALD E. "BARTH AND COMMUNICATION." Heythrop Journal 28, no. 4 (October 1987): 439–40. http://dx.doi.org/10.1111/j.1468-2265.1987.tb00105.x.

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26

Fischer, Johannes. "Barth oder Schleiermacher?" Kerygma und Dogma 65, no. 2 (May 27, 2019): 161–69. http://dx.doi.org/10.13109/kedo.2019.65.2.161.

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27

Dudek, Jan, and Christoph Maack. "Barth syndrome cardiomyopathy." Cardiovascular Research 113, no. 4 (February 2, 2017): 399–410. http://dx.doi.org/10.1093/cvr/cvx014.

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28

Neville, David. "Book Review: Barth." Pacifica: Australasian Theological Studies 19, no. 2 (June 2006): 219–21. http://dx.doi.org/10.1177/1030570x0601900209.

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29

Gorringe, Tim. "Book Review: Barth." Theology 113, no. 871 (January 2010): 44. http://dx.doi.org/10.1177/0040571x1011300106.

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30

Collins, Abbot Gregory. "Book Review: Barth." Downside Review 130, no. 458 (January 2012): 121–23. http://dx.doi.org/10.1177/001258061213045809.

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31

Ward, Graham. "Barth and Postmodernism." New Blackfriars 74, no. 877 (December 1993): 550–56. http://dx.doi.org/10.1111/j.1741-2005.1993.tb01458.x.

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32

Bowen, Zack. "Barth and Joyce." Critique: Studies in Contemporary Fiction 37, no. 4 (July 1996): 261–69. http://dx.doi.org/10.1080/00111619.1996.9937892.

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33

STANLEY, TIMOTHY. "BARTH AFTER KANT?" Modern Theology 28, no. 3 (May 22, 2012): 423–45. http://dx.doi.org/10.1111/j.1468-0025.2012.01759.x.

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34

Giles, Kevin. "Barth and subordinationism." Scottish Journal of Theology 64, no. 3 (June 29, 2011): 327–46. http://dx.doi.org/10.1017/s0036930611000159.

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AbstractThis article examines claims that Barth teaches the eternal subordination and obedience of the Son to the Father which some mainline theologians think leads Barth into the error of subordinationism. This reading of Barth has had a revival in recent times among socially and theologically conservative evangelicals who have found support in Barth for their thesis that, just as the Son is set under the authority of the Father, so too are women set under the authority of men. In reply I argue that Barth's stress on divine unity and on the full divinity of Christ and his explicit rejection of ‘every form of subordinationism’ makes this thesis untenable. When the evidence for this view is examined none of it proves the point. Rather, it highlights Barth's innovative and mind-expanding understanding of the triune God who is high and humble and of the Son who is forever both Lord and servant at one and the same time. However, this is not to say that Barth's doctrine of the Trinity is not without its problems.

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35

Rigby, Cynthia L. "Book Review: Barth." Interpretation: A Journal of Bible and Theology 63, no. 3 (July 2009): 323. http://dx.doi.org/10.1177/002096430906300328.

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36

Lindbeck, George. "Barth and Textuality." Theology Today 43, no. 3 (October 1986): 361–76. http://dx.doi.org/10.1177/004057368604300306.

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“The growing awareness of the importance of texts in our day favors the intertextuality in which all texts interpret each other on the same level, rather than the intratextuality [Barth] in which one privileged text functions as the comprehensive interpretive framework. … A religion, especially a heavily textualized religion such as Christianity, can be expected to survive as long as its Scriptures are not ignored. It has no future except in its own intratextual world. One may hope that more and more Christian theologians, whether Protestant or Catholic, will soon get the message.”

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37

Gill, Theodore A. "Barth and Mozart." Theology Today 43, no. 3 (October 1986): 403–11. http://dx.doi.org/10.1177/004057368604300310.

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“Mightn't we get farther in understanding Barth in system and method if we began to think of him as fundamentally an artist—or at least more an artist than a scientist? As such, he would be a theologian-composer of Mozartean rank. And he would belong exactly to Mozart's classical school of style.”

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38

Green, Garrett. "Barth on Beauty." Listening 37, no. 3 (2002): 147–58. http://dx.doi.org/10.5840/listening200237316.

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39

McGowan, A. T. B. "Barth, Van Til and Torrance – Evangelical Reception of Karl Barth." European Journal of Theology 32, no. 2 (October 1, 2023): 244–59. http://dx.doi.org/10.5117/ejt2023.2.005.mcgo.

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40

Ren, Mindong, Paighton C. Miller, Michael Schlame, and Colin K. L. Phoon. "A critical appraisal of the tafazzin knockdown mouse model of Barth syndrome: what have we learned about pathogenesis and potential treatments?" American Journal of Physiology-Heart and Circulatory Physiology 317, no. 6 (December 1, 2019): H1183—H1193. http://dx.doi.org/10.1152/ajpheart.00504.2019.

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Pediatric heart failure remains poorly understood, distinct in many aspects from adult heart failure. Limited data point to roles of altered mitochondrial functioning and, in particular, changes in mitochondrial lipids, especially cardiolipin. Barth syndrome is a mitochondrial disorder caused by tafazzin mutations that lead to abnormal cardiolipin profiles. Patients are afflicted by cardiomyopathy, skeletal myopathy, neutropenia, and growth delay. A mouse model of Barth syndrome was developed a decade ago, which relies on a doxycycline-inducible short hairpin RNA to knock down expression of tafazzin mRNA (TAZKD). Our objective was to review published data from the TAZKD mouse to determine its contributions to our pathogenetic understanding of, and potential treatment strategies for, Barth syndrome. In regard to the clinical syndrome, the reported physiological, biochemical, and ultrastructural abnormalities of the mouse model mirror those in Barth patients. Using this model, the peroxisome proliferator-activated receptor pan-agonist bezafibrate has been suggested as potential therapy because it ameliorated the cardiomyopathy in TAZKD mice, while increasing mitochondrial biogenesis. A clinical trial is now underway to test bezafibrate in Barth syndrome patients. Thus the TAZKD mouse model of Barth syndrome has led to important insights into disease pathogenesis and therapeutic targets, which can potentially translate to pediatric heart failure.

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41

Baker, Matthew. "‘Offenbarung, Philosophie, und Theologie’: Karl Barth and Georges Florovsky in dialogue." Scottish Journal of Theology 68, no. 3 (July 7, 2015): 299–326. http://dx.doi.org/10.1017/s0036930615000125.

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AbstractKarl Barth and Georges Florovsky interacted in several contexts, beginning in 1931 and then later within the ecumenical movement. Although some have noted a ‘Barthian’ accent in Florovsky's Christocentric theology, in fact both theologians remained critical of the other. Making use of extensive historical sources, this article attempts to reconstruct the meeting between Barth and Florovsky, and to pinpoint the areas of fundamental reservation and disagreement between the two. As will be shown, at the heart of their disagreement lay the role of eschatology in its impact on ecclesiology, a difference finally Christological in foundation. This fundamental disagreement shows itself likewise in relation to the two theologians' ideas concerning history, the relationship of philosophy to theology and the place of Hellenism in Church tradition. The role of Florovsky's opposition to the sophiology of Bulgakov in his interpretation of Barth, and Florovsky's stance vis-à-vis the debate between Barth and Brunner on natural theology, will also be considered. Uniquely, Florovsky anticipated the contemporary debate concerning Barth's doctrine of election, and drew crucial connections between Barth and Bulgakov on this point – an issue which for him was related to the question of the role of German Idealism in modern theology. Notwithstanding these disagreements, this article concludes by highlighting crucial areas of convergence between Barth and Florovsky concerning Christocentrism, revelation and theology as an enterprise in fides quaerens intellectum. Florovsky's ideas on analogy, naming and realism in theology will also be illumined, in relation to Barth and with reference to Bulgakov and Torrance.

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42

Sonderegger, Katherine. "Gordon Kaufman: An Attempt to Understand Him." Scottish Journal of Theology 50, no. 3 (August 1997): 321–44. http://dx.doi.org/10.1017/s0036930600049619.

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Students of Karl Barth will recognize my title immediately: it is a paraphrase of Barth's own effort to understand Rudolf Bultmann. Like Barth, I seek really to understand, not to evade or repudiate; and really to seek, not to grasp insight as the better tool to punish the opponent. But like Barth again, I may find understanding an elusive goal. For I am one of those Christians Kaufman believes at odds with her own age.

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43

Wigley, Stephen. "The von Balthasar thesis: a re-examination of von Balthasar's study of Barth in the light of Bruce McCormack." Scottish Journal of Theology 56, no. 3 (August 2003): 345–59. http://dx.doi.org/10.1017/s0036930603001108.

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Von Balthasar's study The Theology of Karl Barth has long been regarded as a seminal work for the interpretation and reception of Barth. Recently its influence has been challenged by Bruce McCormack, who argues that the von Balthasar thesis of a conversion from dialectic to analogy occasioned by Barth's study of Anselm is inadequate. This paper seeks to show not just that there is more to von Balthasar's interpretation than McCormack allows, but also that von Balthasar's study of Barth had a profound influence on his own theological development. In particular, it argues that through his critical engagement with Barth's argument for the analogy of faith against the analogy of being, von Balthasar reassessed the importance of analogy for all theology. In turn, this had a formative impact on his own great trilogy, The Glory of the Lord, Theodrama and Theologic, all of which was based on a christological reading of the analogy of being. Thus, while McCormack may be right on Barth, he is wrong on von Balthasar on Barth.

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44

McDowell, John. "Timothy Gorringe’s Contextualised Barth: An Article-Review." Evangelical Quarterly 74, no. 4 (April 16, 2002): 333–50. http://dx.doi.org/10.1163/27725472-07404003.

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In recent years there has been a recognition that Barth was concerned theologically with how to live. Timothy Gorringe’s study of Barth is an important contribution of this ‘turn to the ethical’, and in particular the political, Barth. This article seeks to critically review Gorringe’s book by demonstrating the significance of its thesis on the politics of the divine freedom, perceive its limitations, and suggest ways of further developing its illuminating treatment of Barth’s theological development.

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45

Basse, Michael. "»Ehrfurcht vor dem Leben«." Evangelische Theologie 65, no. 3 (May 1, 2005): 211–25. http://dx.doi.org/10.14315/evth-2005-0306.

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ZusammenfassungKarl Barth hat sich Ende der 1920er Jahre in seinen Ethik-Vorlesungen mit Albert Schweitzers Konzept der »Ehrfurcht vor dem Leben« auseinander gesetzt. In einer genuin theologischen Perspektive hat Barth den kulturphilosophischen Ansatz Schweitzers einer grundsätzlichen Kritik unterzogen und die »Ehrfurcht vor dem Leben« als »Ehrfurcht vor dem Schöpfer und vor dem Leben seiner Geschöpfe« bestimmt. Die prinzipielle Auseinandersetzung mit Schweitzer hat Barth an ethischen Problemstellungen konkretisiert, die für den kultur- und gesellschaftsgeschichtlichen Kontext dieser Ethik-Vorlesungen aufschlussreich sind.

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Whitmore, William. "“A Special Form of Derangement”: Karl Barth’s Approach to Sport Rooted in Prayer." Religions 14, no. 10 (September 27, 2023): 1242. http://dx.doi.org/10.3390/rel14101242.

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In The Christian Life, his unfinished volume of Church Dogmatics, Karl Barth describes sport as “a special form of derangement”. Barth identifies sport as a lordless power, an element of society that humans believe they control, but ends up dictating the terms of engagement. Situating his discussion of these powers in his discourse on the third petition of the Lord’s Prayer, Barth calls on Christians to revolt against these things. Readers may shake their heads at Barth’s rhetoric regarding sport and the labeling of it as ‘lordless power’; however, in situating his remarks on the topic in the Lord’s Prayer, Barth provides a new lens through which Christians might view sport. This paper focuses on Barth’s approach to sport, suggesting that Christians can, through invocation and correspondence, rebel against the lordless power that is sport. It begins by situating Barth’s approach to sport within the context of the sport and Christianity interface, the wider corpus of Barth studies, and his own work. After assessing Barth’s writings on sport, the paper shifts to a discussion of what Barth suggests God does and what we, as humans, are called to do when we pray “Thy kingdom come”. The paper concludes with reflections on how Barth’s approach to sport, rooted in prayer, can affect our understanding of the subject.

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Tietz, Christiane. "Karl Barth and Charlotte von Kirschbaum." Theology Today 74, no. 2 (July 2017): 86–111. http://dx.doi.org/10.1177/0040573617702547.

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In 2008, the letters between Charlotte von Kirschbaum and Karl Barth from 1925–1935 were published in German. They reveal the love between them, but also the conflicts between Barth, von Kirschbaum, and Barth’s wife Nelly Barth and how much all three suffered from this constellation. The paper first discusses if and how we are allowed to read these letters and then describes their love relation as well as the conflicts and the importance this experience had for Barth’s theology.

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McIntosh, Adam. "Christian Ethics in a Secular Society: Karl Barth in Conversation." Pacifica: Australasian Theological Studies 25, no. 1 (February 2012): 37–50. http://dx.doi.org/10.1177/1030570x1202500104.

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The aim of this study is to clarify the nature of Christian ethics and its implications for secular society. This is achieved by way of engagement with the theology of Karl Barth. Barth is useful on this question for he presents a thoroughly counter-modern theological ethics, as he works from an uncompromising theological framework. The implications of applying Christian ethics to secular society are discussed by way of conversation with Barth, and a way forward suggested in the form of a missional focused Christian ethic.

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Healy, Nicholas M. "Karl Barth's ecclesiology reconsidered." Scottish Journal of Theology 57, no. 3 (August 2004): 287–99. http://dx.doi.org/10.1017/s0036930604000225.

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The essay begins by noting some of the things Karl Barth might have said to defend himself against Stanley Hauerwas's criticisms, in the otherwise largely appreciative discussion in With the Grain of the Universe, of Barth's anthropology and pneumatology and the consequent problems in his ecclesiology. I then discuss some issues that Barth himself might have wanted to raise with regard to Hauerwas's own ecclesiology, especially in reference to its comparative lack of emphasis upon divine action and the difference that makes to an account of the church's witness. I argue that Barth and Hauerwas differ to some degree in their understanding of the gospel and of Christianity, with Hauerwas emphasizing rather more than Barth the necessity and centrality of the church's work in the economy of salvation. Barth, on the other hand, sees the need rather more than Hauerwas of situating the church's activity within a well-rounded account of the work of the Word and the Spirit. I offer some concluding remarks to suggest that this particular aspect of Barth's ecclesiology is worth preserving as an effective way of responding to modernity.

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Moe, David Thang. "Is Karl Barth a Liberation Theologian? New Perspectives on Barth in Asia." Expository Times 131, no. 4 (November 4, 2019): 137–52. http://dx.doi.org/10.1177/0014524619884179.

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Because of his methodology grounded in “Christology from above,” Barth is often seen as a theologian of revelation, not as a liberation theologian. This article contends that an authentic liberation theology is grounded in both “Christology from above and below.” The article argues that, although Barth’s writings chronologically preceded the birth of liberation theology as a major expression of Majority World theology, he can be hermeneutically reconsidered as a “political liberation theologian” in our contemporary contexts. The article justifies new perspectives on seeing Barth as a political liberation theologian by looking at his Christological models of pastoral advocacy for grassroots communities in Safenwil village, his theo-political hermeneutics of the Barmen Declaration against Nazism, and his liberative hermeneutics of church identity and ethics. The article then brings Barth into dialogue with Aloysius Pieris, who extensively writes Asian liberation and political theology. Using dialectical dialogue as a methodology, the article compares and contrasts Barth with Pieris by synthesizing how each theologian complements what the other fails to say, rather than how one competes the other.

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