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Journal articles on the topic 'John Barth'

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Published: 4 June 2021
Last updated: 21 February 2023

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1

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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2

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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3

Burnett, Richard E. "Karl Barth. John Webster." Journal of Religion 82, no. 4 (October 2002): 650–51. http://dx.doi.org/10.1086/491198.

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4

Friedman, R. L. "Jack but Not John Barth." Hopkins Review 15, no. 2 (March 2022): 169–71. http://dx.doi.org/10.1353/thr.2022.0057.

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5

Plumley, William, and John Barth. "An Interview with John Barth." Chicago Review 40, no. 4 (1994): 6. http://dx.doi.org/10.2307/25305876.

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6

Birns, Nicholas. "Beyond Metafiction: Placing John Barth." Arizona Quarterly: A Journal of American Literature, Culture, and Theory 49, no. 2 (1993): 113–36. http://dx.doi.org/10.1353/arq.1993.0012.

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7

Lampkin, Loretta M., and John Barth. "An Interview with John Barth." Contemporary Literature 29, no. 4 (1988): 485. http://dx.doi.org/10.2307/1208461.

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8

Reilly, Charlie, and John Barth. "An Interview with John Barth." Contemporary Literature 41, no. 4 (2000): 589. http://dx.doi.org/10.2307/1209004.

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9

McGarry, Jean. "Cher Maître: John Barth, an Introduction." Hopkins Review 9, no. 3 (2016): 388–401. http://dx.doi.org/10.1353/thr.2016.0083.

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10

Safer, Elaine, and Charles B. Harris. "Passionate Virtuosity: The Fiction of John Barth." Modern Language Review 82, no. 3 (July 1987): 727. http://dx.doi.org/10.2307/3730456.

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11

Madsen, Deborah L., and Patricia Tobin. "John Barth and the Anxiety of Continuance." Modern Language Review 90, no. 2 (April 1995): 428. http://dx.doi.org/10.2307/3734576.

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12

Hagen, W. M., and Charles B. Harris. "Passionate Virtuosity: The Fiction of John Barth." World Literature Today 59, no. 1 (1985): 102. http://dx.doi.org/10.2307/40140672.

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13

Delanoë-Brun, Emmanuelle. "John Barth et la poétique de l’épuisement." Cahiers Charles V 26, no. 1 (1999): 179–200. http://dx.doi.org/10.3406/cchav.1999.1234.

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14

Besora i Mascarella, Max. "notes sobre les relacions de poder entre la literatura i la universitat." Compàs d'amalgama, no. 5 (April 28, 2022): 22–26. http://dx.doi.org/10.1344/compas.2022.5.39513.22-26.

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Aquest article pretén demostrar que les novel·les de campus funcionen com un element antihegemònic respecte a la institució universitària. L’aparició del primer sistema d’educació racional a favor de la raó i contra el mite, l’Acadèmia de Plató, també comportava l’emergència del seu antagonista, les ficcions acadèmiques, a favor del mite i contra la raó dels filòsofs. Sota el concepte foucaultià del poder-saber, es traçaran les relacions entre la novel·la satírica Giles Goat-Boy, de John Barth, i la vida universitària, cosa que, necessàriament, ens portarà a qüestions com el concepte de veritat en l’educació superior. Paraules clau: universitat, poder, ficció acadèmica, John Barth, educació.
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15

Grieb, A. Katherine. "Pharaoh's magicians at the holy of holies? Appraising an early debate between Tillich and Barth on the relationship between philosophy and theology." Scottish Journal of Theology 56, no. 3 (August 2003): 360–80. http://dx.doi.org/10.1017/s003693060300108x.

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Two recent accounts of the relationship between theology and philosophy differ pointedly: Fides et Ratio describes an ‘intimate bond between theological and philosophical wisdom', while John Milbank charges theology to ‘evacuate philosophy, which is metaphysics', entirely. An early (1929) debate between Paul Tillich and Karl Barth on this subject is both clarifying and instructive for our present theological situation. Tillich and Barth would differ in their assessments of the relationship between theology and philosophy described by Fides et Ratio, but, against Milbank, both Tillich and Barth would agree that theology attempts to isolate itself from philosophy at its peril.
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16

Martín-Párraga, Javier. "Miguel de Cervantes’s Don Quixote and John Barth’s The Sot-Weed Factor: A Deconstructive Reading." Open Cultural Studies 1, no. 1 (November 27, 2017): 333–41. http://dx.doi.org/10.1515/culture-2017-0030.

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Abstract Miguel de Cervantes’s Don Quixote is one of the earliest and most influential novels in the history of Western literature. John Barth’s The Sot-Weed Factor, published almost three centuries later, can be considered as one of the most seminal postmodern novels ever written in the English language. The goal of this paper is to examine Cervantes’s influence on John Barth in particular and in American postmodernism from a more general point of view. For the Spanish genius’ footsteps on American postmodernism, a deconstructive reading will be employed. Consequently, concepts such as deconstruction of binary opposites, the role of the subaltern or how the distinction between history and story are paramount to both Cervantes and Barth will be used.
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17

Steil, Juliana. "Milton e Blake em Paraíso Reconquistado." Letras, no. 51 (December 18, 2015): 315. http://dx.doi.org/10.5902/2176148523561.

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MILTON, John. Paraíso Reconquistado. Tradução de Guilherme Gontijo Flores (coordenador), Adriano Scandolara, Bianca Davanzo, Rodrigo Tadeu Gonçalves e Vinicius Ferreira Barth. Ilustrações de William Blake. São Paulo: Editora de Cultura, 2014.
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Laranjeira, Delzi Alves. "John Barth é um gênio: metaficção em "Dunyazadiad"." Revista Literária do Corpo Discente da Universidade Federal de Minas Gerais 36, no. 27 (November 30, 2002): 125. http://dx.doi.org/10.17851/0103-5878.36.27.125-130.

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Drury, John L. "Barth for Armchair Theologians ? By John R. Franke." Reviews in Religion & Theology 14, no. 3 (July 2007): 409–10. http://dx.doi.org/10.1111/j.1467-9418.2007.00350_10.x.

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20

Nas, Loes. "Post-structuralist Notions of Reading in John Barth." English Academy Review 11, no. 1 (December 1994): 44–50. http://dx.doi.org/10.1080/10131759485310081.

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Alvarez, Beethoven Barreto. "John Milton. Paraíso Reconquistado. Tradução de Guilherme Gontijo Flores, Adriano Scandolara, Bianca Davanzo, Rodrigo Tadeu Gonçalves, Vinicius Ferreira Barth; ilustrações de William Blake. São Paulo: Cultura, 2014. 304 p." Cadernos de Tradução 36, no. 3 (September 6, 2016): 406. http://dx.doi.org/10.5007/2175-7968.2016v36n3p406.

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http://dx.doi.org/10.5007/2175-7968.2016v36n3p406MILTON, John. Paraíso Reconquistado. Tradução de Guilherme Gontijo Flores (coord.), Adriano Scandolara, Bianca Davanzo, Rodrigo Tadeu Gonçalves, Vinicius Ferreira Barth; ilustrações de William Blake. São Paulo: Cultura, 2014. 304 p.
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22

Thane, Markus. "Speech-act theory to enhance Karl Barth's homiletical postulation of a sermon's ‘revelatory compliance’." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 187–200. http://dx.doi.org/10.1017/s0036930615000046.

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AbstractKarl Barth's theology is a theology which was born from the pulpit. For Barth the formulation and enactment of the unity of church, theology and proclamation had become an integral part of his life and theological legacy. While Barth taught as professor at the University of Bonn he published his first volume of hisChurch Dogmatics(CD) with an emphasis on divine revelation. At the time of the publication ofCDI, Barth held two seminars on homiletics. The seminar notes were later assembled and turned into a book with the same title. If both works,CDI andHomiletics, are compared side by side a major theological inconsistency becomes apparent. InCDI Barth emphasises that revelation as the ‘Word of God’ remains with God, leaving the divine as the solely acting sovereign. Whereas inHomiletics, Barth talks about a sermon's ‘Offenbarungsmässigkeit’ – a sermon's revelatory compliance. These two postulations are not only in tension but they contradict each other. The underlying problem is that Barth cannot define revelation as a solely divine act which takes place separately and independently of human interaction; by simultaneously asking for a sermon and preachers’ revelatory compliance, as if otherwise God would not be able to reveal himself. This poses the question as to how this inconsistency can be resolved. The underlying problem for Barth was at that time, apparently, upholding both divine revelation and human proclamation without compromising the character of God and the nature of a sermon. A way out of the dilemma can be found if revelation and sermon delivery are reframed and complemented by the philosophical approach of John R. Searle's and John L. Austin's ‘speech-act theory’. ‘Speech act theory’ better appropriates Barth's desire to elevate a homily because of the ‘reality change’ which takes places in the very act of proclamation. In this theory proclamation is understood as a human act bound to God's truth which is creating a ‘new reality’ that opens and expects to have this reality filled and actualised by God's sovereign act of revelation. When proclamation/preaching is interpreted as ‘speech-act theory’, this follows Barth's desire to elevate the human act of the sermon delivery by simultaneously keeping the distinction between the human and divine, which is really worthy to be called a speech event.
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23

Aćamović, Bojana. "Replenishing the Odyssey: Margaret Atwood’s and John Barth’s Postmodern Epics." ELOPE: English Language Overseas Perspectives and Enquiries 17, no. 1 (May 26, 2020): 41–55. http://dx.doi.org/10.4312/elope.17.1.41-55.

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The paper focuses on Margaret Atwood’s novel The Penelopiad and John Barth’s short stories “Menelaiad” and “Anonymiad,” comparing the approaches of the two authors in their postmodernist retellings of Homer’s Odyssey. Both Atwood and Barth base their narratives on minor episodes from this epic, with its less prominent or unnamed characters assuming the roles of the narrators. Using different postmodernist techniques, the authors experiment with the form and content of the narration, combine different genres, and demythologize the situations and characters. In their re-evaluations and reinterpretations of the Odyssey, they create works which epitomize Barth’s notion of postmodernist fiction as a literature of replenishment. The comparative analysis presented in this paper aims to highlight the ways in which Atwood and Barth challenge the old and add new perspectives on Homer’s epic, at the same time confirming its relevance in the postmodern context.
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24

Chénetier, Marc. "«Glossolalia», de John Barth Variations sur un air secret." Cahiers de Fontenay 53, no. 1 (1989): 61–72. http://dx.doi.org/10.3406/cafon.1989.1479.

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25

Sammarcelli, Françoise. "Mémoire et création chez John Barth : regards sur l'intertextualité." Cahiers de Fontenay 53, no. 1 (1989): 73–97. http://dx.doi.org/10.3406/cafon.1989.1480.

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26

Egloff, Goetz. "Treating the Fiction of Forms: Metafiction in John Barth." International Journal of Literature and Arts 2, no. 1 (2014): 1. http://dx.doi.org/10.11648/j.ijla.20140201.11.

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27

Ziegler, Heide. "John Barth and David Foster Wallace: An Abortive Patricide." Anglia 137, no. 3 (September 13, 2019): 449–62. http://dx.doi.org/10.1515/ang-2019-0039.

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Abstract David Foster Wallace initially saw himself as a late postmodernist; indeed, he literally wrote a text in the margins of his copy of John Barth’s Lost in the Funhouse. Later on, probably under the influence of Harold Bloom’s The Anxiety of Influence, he wanted to become one of those “strong poets” who need to commit a literary patricide so as to clear imaginative space for themselves. What has been more or less overlooked so far (or perhaps simply taken for granted, given the widespread recognition and influence of Creative Writing Seminars in the U. S.) is that Wallace used the model of teacher and student to create his own relationship between Author and Reader, turning the story into a battleground between them. This essay attempts to show that Wallace’s “homicidal” as well as “fawning” attitude towards Barth actually raises the status of the author he means to succeed.
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Martín Párraga, Javier. "JOHN BARTH COMO PARADIGMA DE LOS PROBLEMAS QUE PLANTEA LA TRADUCCIÓN DE LA NOVELÍSTICA POSTMODERNA ESTADOUNIDENSE." Entreculturas. Revista de traducción y comunicación intercultural, no. 6 (January 29, 2014): 115–25. http://dx.doi.org/10.24310/entreculturasertci.vi6.11523.

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El artículo propuesto examina las complejidades inherentes a la traducción de la narrative postmoderna norteamericana. Para llevar a cabo este objetivo, se considera el Postmodernismo como fenómeno socio-cultural. Desde la perspectiva traductológica, el artículo estudia las dificultades que entraña la traducción del extraordinario corpus narrative de John Barth.
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29

Singer, Marc. "Recursion, Supplementarity, and the Limits of Subjectivity in John Barth’s “Menelaiad”." KronoScope 10, no. 1-2 (2010): 35–48. http://dx.doi.org/10.1163/156852410x561835.

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Abstract“Menelaiad,” an experimental short story from John Barth’s Lost in the Funhouse, consists of a series of multiply nested narratives in which each layer recursively generates the next, chronologically earlier one. The story presents narrative and memory as supplemental processes that look back in time to recover or replace a lost moment of presence and completion. Barth suggests these supplements are imperfect and self-defeating means of recapturing the past, however, as they further separate the narrator from his tale’s irretrievable origins. The story structures human subjectivity along similarly self-deferring lines, portraying the self not as an essential whole but as a sequence of narrative supplements organized around an absence that no supplement can redress. Paralleling contemporary developments in poststructuralist theory yet not inspired by, beholden to, or even necessarily aware of them, “Menelaiad” delivers an original illustration of the recursive and supplemental processes that, Barth believes, define and demarcate the human subject.
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30

Pérez Abellán, María Encarnación. "Cervantes, plantador de tabaco. La «escritura desatada» de John Barth, revisión contemporánea de modelos narrativos cervantinos: romance, novella, (proto)ensayo." Anales Cervantinos 48 (November 18, 2016): 275. http://dx.doi.org/10.3989/anacervantinos.2016.011.

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Por «escritura desatada» entiende Cervantes la composición inarmónica del romance caballeresco dada la secuenciación incongruente de sus elementos constitutivos. Sin embargo, también propone una lectura en positivo del sintagma siempre que se aúne a la heterogeneidad temática el principio compositivo de unidad y coherencia. El propio Quijote la ejemplifica integrando formalmente el romance, la novella italianizante, el cuento y un ensayo embrionario hasta constituir el nuevo género: la novela. El Ingenioso Hidalgo don Quijote de la Mancha es punto de partida de El plantador de tabaco (John Barth 1960), ya que también en ésta se amalgaman unívocamente las tres submodalidades narrativas junto a breves ensayos injeridos como homenaje consciente a Cervantes, instalado ya Barth en la novela posmoderna.
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31

Molnar, Paul D. "‘Thy word is truth’: the role of faith in reading scripture theologically with Karl Barth." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 70–92. http://dx.doi.org/10.1017/s0036930609990238.

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AbstractFollowing the thinking of Karl Barth, this article demonstrates how and why reading the Bible in faith is necessary in order to understand the truth which is and remains identical with God himself speaking to us in his Word and Spirit. After developing how faith, grace, revelation and truth are connected in Barth's theology by being determined by who God is in Jesus Christ, this article explains why Barth was essentially correct in claiming that we cannot know God truly through a study of religious experience but only through Christ himself and thus through the Spirit. I illustrate that for Barth the truth of religion simply cannot be found in the study of religion itself but only through revelation. That is why he applied the doctrine of justification by faith both to knowledge of God and to reading scripture. In light of what is then established, I conclude by briefly exploring exactly why the thinking of Paul Tillich, and three theologians who follow the general trend of Tillich's thinking (John Haught, John A. T. Robinson and S. Mark Heim), exemplify the correctness of Barth's analysis of the relation between religion and revelation, since each theologian is led to an understanding of who God is, how we reach God and how the doctrine of the Trinity should be understood that actually undermines Barth's emphasis on the fact that all knowledge of God and all doctrine should be dictated solely by who God is in Jesus Christ.
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32

Iser, Wolfgang. "Book review: Ironie ist Pflicht: John Barth und John Hawkes Bewusstseinsformen des amerikanischen Gegenwartsromans." MFS Modern Fiction Studies 43, no. 2 (1997): 486–92. http://dx.doi.org/10.1353/mfs.1997.0048.

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33

Moosavi Majd, Maryam, and Nooshin Elahipanah. "The Enchanted Storyteller: John Barth and the Magic of Scheherazade." International Letters of Social and Humanistic Sciences 59 (September 2015): 65–75. http://dx.doi.org/10.18052/www.scipress.com/ilshs.59.65.

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During the fifties he was considered to be an existentialist, and absurdist and later a Black Humorist, yet, John Barth proved that he would never subscribe to any specific theory and would make his own world of/about fiction by himself. A traditional postmodernist as some of the critics calls him; he was obsessed with Scheherazade the narrator of the Thousand and one Nights and her art of storytelling. This essay aims to depict Barth’s employment of the frame narrative and embedding structure which are the main devices of Scheherazade’s mystifying narratives. Revealing the architectonic structure of his writing, we would demonstrate how traditional technique can bridge postmodernist aesthetics to recreate and replenish the exhausted materials in writings.
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34

Hardy, Michel. "The Sot-Weed Factor de John Barth : roman pré-historique." Caliban 28, no. 1 (1991): 133–40. http://dx.doi.org/10.3406/calib.1991.1261.

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35

Chung, Sung Wook. "Seeds of Ambivalence Sown: Barth’s Use of Calvin in Der Römerbrief II (1922)." Evangelical Quarterly: An International Review of Bible and Theology 73, no. 1 (September 12, 2001): 37–58. http://dx.doi.org/10.1163/27725472-07301005.

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Karl Barth’s theological relationship with John Calvin has been ignored by scholars for too long without any legitimate reason. Since Barth repeatedly affirmed his strong indebtedness to Calvin’s theology, it is essential to explicate his relationship to him in order to understand correctly the character of his theology. Der Römerbrief II (1922), which was written to replace Der Römerbrief I (1919), shows that Barth made a very careful use of Calvin’s exegetical and theological arguments in constructing his own exegetical positions. Even though Barth appreciates positively Calvin's theological insight in many aspects, he is not totally approving in his reappropriation of Calvin’s wisdom. in particular, one can find the incipient seeds of Barth’s ambivalence toward and revolt against Calvin in the former’s serious reservations about the latter’s doctrine of predestination. Thus it is arguable that in spite of Barth’s appreciative endorsement of what he sees as Calvin’s valid insights and arguments, the seeds of Barth’s serious challenge against his life-time mentor, Calvin, were already sown in Der Römerbrief II.
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36

Lin, Bonnie E. "All This Is from God: Augsburger, Lederach, Barth, and Coutts on Forgiveness." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 1 (February 2019): 39–59. http://dx.doi.org/10.1177/1063851219829928.

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What is forgiveness and why should we forgive? What does it accomplish? Why does it falter? Are there wrong ways or wrong times to forgive? How can we forgive our brothers and sisters from the heart, as Jesus instructed (Matt. 18:35)? Can there be forgiveness without repentance or reconciliation? In this article, I consider several psychological, sociopolitical, and Barthian theological insights for the practice of forgiveness at the interpersonal and communal levels. Focusing on the work of pastoral counselor David W. Augsburger, international peacebuilder John Paul Lederach, and theologian Jon Coutts, I compare how each thinker envisions the grounds of, goals of, and threats to forgiveness, as well as where each locates the power to forgive. I then reflect on how these authors may elucidate the relationship of forgiveness with repentance and reconciliation.
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Morgan, D. Densil. "The Early Reception of Karl Barth's Theology in Britain: A Supplementary View." Scottish Journal of Theology 54, no. 4 (November 2001): 504–27. http://dx.doi.org/10.1017/s0036930600051796.

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One of the axioms of modern church history in Britain is that whereas Anglo-Saxon thought was on the whole impervious to the appeal and achievement of Karl Barth, it was among the Scots alone that the Swiss theologian's theories found any real resonance and creative response. Stephen Sykes in a 1979 volume of studies in Barth's theological method, mentions the somewhat bewildered response to his publications in Britain and the United States between 1925 and the mid-1980s and goes on to say that ‘from now onwards it is in Scotland that Barth is taken with the greatest seriousness in the English speaking world’. In a later volume of centenary essays, R. H. Roberts traced the reception of the theology of Karl Barth ‘in the Anglo-Saxon world’ by quoting the evidence of such late 1920s and early 1930s figures as J. H. Morrison, John McConnachie, H. R. Mackintosh, Norman Porteous and A. J. MacDonald to claim that ‘it is clear from an early stage that enthusiasm for Barth's work … was primarily a Scottish attribute’. In another essay in the same volume, Colin Gunton contrasted the usual English attitude to Barth with that of theologians from other lands: ‘For the most part and despite exceptions’, he claimed, ‘the English find it difficult to come to terms with the theology of Karl Barth’, while in a companion volume Geoffrey Bromiley noted that this was hardly the case for theologians and pastors ‘in such diverse lands as Switzerland, Germany, France, Holland, Hungary, and Scotland’. Again and again, it is Scotland which is emphasised as being the place within the British Isles where Barth's ideals took root.
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Harris, Charles B. "The Anxiety of Influence: The John Barth/David Foster Wallace Connection." Critique: Studies in Contemporary Fiction 55, no. 2 (January 23, 2014): 103–26. http://dx.doi.org/10.1080/00111619.2013.771905.

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39

McDowell, John C. "Book Review: ACCESSIBLE BARTH John R. Franke, Barth for Armchair Theologians (Louisville, KY: Westminster John Knox Press, 2006. $14.95.pp. 183. ISBN 978—0—664— 22734—0)." Expository Times 119, no. 4 (January 2008): 199–200. http://dx.doi.org/10.1177/00145246081190041207.

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40

Holmes, Christopher R. J. "The Shape of God's Providence: Some Reflections in Dialogue with Barth and Thomas." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, no. 2 (March 9, 2022): 196–207. http://dx.doi.org/10.1177/10638512221084242.

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The Christian doctrine of providence involves God, but in what way? In this article, I engage in a broad comparative and reflective exercise on the theological function of providence, drawing primarily upon the insights of Karl Barth and Thomas Aquinas and, to a lesser extent, those of John Webster. I show their broad agreement with respect to the nature of divine causality as well as the metaphysics of creatureliness, advancing a truly theocentric account of this key Christian doctrine.
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41

van Driel, Edwin Chr. "Karl Barth on the Eternal Existence of Jesus Christ." Scottish Journal of Theology 60, no. 1 (January 25, 2007): 45–61. http://dx.doi.org/10.1017/s0036930606002651.

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Central to Barth's doctrine of election is the notion that Jesus Christ is the subject of election. This implies that Jesus Christ existed from all eternity. I discuss four possible interpretations of this proposition. I analyse these interpretations both in terms of their internal consistency and in terms of their consistency with Barth's overall proposal. Three of the four interpretations, defended by Emil Brunner, Cornelius Berkouwer, John Colwell and Bruce McCormack, I find wanting. With the fourth interpretation I lay my own cards on the table and argue that part of the problem lies in Barth's formulation itself. The context of Barth's saying that ‘Christ is the subject of election’ suggests that for Barth, Jesus Christ is not so much identical not with a subject, but with an act: the divine reaching out to that what is not God. This act establishes the act and object of election.
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42

Shymanovych, Andrii. "The Role and Significance of Karl Barth`s Works for the Protestant Theology of the Twentieth Century." Ukrainian Religious Studies, no. 90 (March 31, 2020): 105–23. http://dx.doi.org/10.32420/2020.90.2093.

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Annotation: The article contains the research concerning the possible impact of Karl Barth`s figure and theological issues on the theology of the 20th century and the first decades of the 21st century. There is a comparative analysis of how powerful and significant was the level of impact of Barth`s scientific experience on the theologians of his era, in comparison with the most prominent representatives of Christian thought from the earlier centuries, beginning with the times of ancient church, the Middle Ages, the 16th century protestant Reformation, as well as his contemporaries. As it was clarified, Karl Barth made a striking impulse for the further radical deconstruction of what is considered to be the achievements of 19th`s century liberal protestant theology (which made him a lot of detractors among his colleagues), made a loud accent on the necessity of the Christocentric approach to all the spheres of theology, newly updated, actualized and convincingly demonstrated the importance of ancient church creeds and dogmas in the field of Triadology and Christology, as well as in an unusual way he intensified and revived the intellectual search in the protestant universities and academies by his reshaping and changing the paradigms of the whole western theology in a radical way. In the article were taken into account some reviews on Barth`s “Epistle to the Romans” (second edition, 1922), which caused lively discussions and prolonged controversy because of specific and non-standard hermeneutical approaches to the biblical text, which Barth demonstrated in this one of the most eminent theological works of the 20th century. The article reveals not only the attitude towards Barth`s theological heritage that was showed by his protestant colleagues, but also reveals the sincere admiration for his theology from some Orthodox researchers, in particular, the honored professor of Aristotle University of Thessaloniki, John Karavidopulos, and the world famous specialist in the history of Christianity and medieval intellectual history, Jaroslav Jan Pelikan Jr., who converted to Orthodoxy in 1998. In the article`s conclusion there`s a piece of information concerning the fact that the impact of Barth`s dogmatics and hermeneutics on the modern departments of theology is not so noticeable as one might expect. In particular, we can make such a conclusion because of (1) the absence of true consolidation and common vision about the methods of theologizing between the western universities and church seminaries, (2) the popularity of so called “natural theology” which nowadays often seems to be regarded as an important prerequisite for all further theological researches, while Barth himself was a categorical opponent of this discourse, (3) the domination of binary opposition between conservatives and liberals in context of some modern theological discussions, while Karl Barth always tried to organically combine his devotion to the protestant orthodoxy with his efforts to be relevant and adequate to the requirements of his time.
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이문균. "Revelational Trinity and Ontological Trinity– focused on Karl Barth and John Zizioulas." THEOLOGICAL THOUGHT ll, no. 148 (March 2010): 67–100. http://dx.doi.org/10.35858/sinhak.2010..148.003.

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44

Hesselink, John. "As In a Mirror. John Calvin and Karl Barth on Knowing God." Journal of Reformed Theology 2, no. 2 (2008): 196–97. http://dx.doi.org/10.1163/156973108x306290.

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45

Kelly, Declan. "Christ, Power and Mammon: Karl Barth and John Howard Yoder in Dialogue." Irish Theological Quarterly 81, no. 4 (September 20, 2016): 438–40. http://dx.doi.org/10.1177/0021140016661451j.

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46

Mangina, Joseph L. "Mediating theologies: Karl Barth between radical and neo-orthodoxy." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 427–43. http://dx.doi.org/10.1017/s0036930603211182.

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The attempt to bring radical orthodoxy (and in particular, the work of John Milbank) into conversation with Barth is hampered by the movement's dismissal of him as ‘neo-orthodox’, a thinker who rejected liberalism only to embrace revelatory positivism. If Barth were a positivist, he might be guilty of alienating human history, language, and culture from their divine source: ‘the secular’ would then be autonomous. But he does nothing of the kind – certainly not in his mature theology, probably not even in his earlier work. Radical orthodoxy's reading of Barth may reflect the influence of D. M. MacKinnon, who tended to highlight the prophetic and crisis elements in Barth's thought. The radically orthodox are more accurate when they cite ecclesial mediation as the real source of contention. While the stress on mediation can have disastrous results, dissolving Christ's identity into that of the church, this need not happen; indeed, one can argue that Barth's Christology demands a stronger account of church and sacraments than he himself supplied. The deeper issue may be what radical orthodoxy means by its stress on human poesis. Is the movement really an ecclesial theology, taking its stand within the historic church? Or is it just another form of liberalism, seeking to re-invent the church in default of authentic performance? If the latter, then theology has indeed become ‘tragically too important’, occluding sheer celebration of the divine gift.
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Green, Chris E. W. "Does (Not) Nature Itself Teach You?" PNEUMA 38, no. 4 (2016): 456–75. http://dx.doi.org/10.1163/15700747-03804002.

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This article explores the theological and pastoral significance of a notoriously troubled and troubling text, 1 Corinthians 11:2–16, asking what this text’s difficulties have to teach us about the purpose of Scripture in the church’s life of worship and witness. It does so, first, by an explication of the text’s “literal sense,” and then by examination of its effective history, especially as exemplified in the works of John Chrysostom, Thomas Aquinas, John Calvin, and Karl Barth. This, in turn, leads to a brief survey of various modern interpretations, such as those offered by Gordon Fee, William Webb, and Lucy Peppiatt. Finally, the article turns to the construction of a possible alternative reading, one that is hopefully better fitted to pentecostal spirituality and theology and, just for that reason, also holds ecumenical promise.
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Marks, Darren C. "George Grant and the theologia crucis: A theological modern agenda." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 381–96. http://dx.doi.org/10.1177/000842980403300306.

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This article looks the derivation of George Grant's "second" primal of Jerusalem in his critique of modernity presented in his doctoral dissertation on John Oman. In particular, it asks whether his theologia crucis, the presence of an offsetting "Otherness" to human self-interest and perspective, is consistent with both its Protestant origins and theological employment, or whether it is infected by that against which he wishes to vaccinate—modernity itself. In exploring this question, the motivations for Grant's refusal to interact with Karl Barth and neo-orthodoxy are also analyzed.
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Douglass, Paul. "Barth, Barthes, and Bergson: Postmodern Aesthetics and the Imperative of the New." Pacific Coast Philology 47, no. 1 (January 1, 2012): 34–51. http://dx.doi.org/10.2307/41851033.

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ABSTRACT Bergsonian aesthetics give art the imperative of constantly reinventing itself and have furnished a useful key to Modernism. Here, they are applied to the continuities and disruptions of the "postmodern," with its hybrid, contradictory, pluralistic claims. Focusing mainly on John Barth and Roland Barthes, this essay argues that, despite the criticism's efforts to finish it off, the "modern era" has not ended, and perhaps cannot end until artists cease to believe they live in a constantly modernizing present. Barthes in particular validates Bergson's significance for the artist-theorist, incessantly forging writing anew, trapped by the modern era's demand for ceaseless novelty and experimentation.
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Carmichael, Thomas. "BUFFALO/BALTIMORE, ATHENS/DALLAS: JOHN BARTH, DON DELILLO AND THE CITIES OF POSTMODERNISM." Canadian Review of American Studies 22, no. 2 (September 1991): 241–50. http://dx.doi.org/10.3138/cras-022-02-07.

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