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Journal articles on the topic 'Karl Barth'

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Published: 4 June 2021

Last updated: 5 March 2023

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1

Sihombing, Daniel. "Karl Barth and Karl Marx." Indonesian Journal of Theology 5, no. 1 (June 24, 2018): 1–23. http://dx.doi.org/10.46567/ijt.v5i1.32.

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This article is a preliminary attempt to understand the theology of Karl Barth in its relation to the ideas of Karl Marx. Barth mentions the name of Marx many times throughout his own writings and gives some theological responses to Marx’ thoughts, in modes both appreciative and critical. Barth even once claimed that theology properly worked out would result in a promise for liberation preferable to that of Marx. In this initial phase of research, the present article surveys the mentions of Marx throughout Barth’s works. The author considers each mention in context, before sketching in general and then identifying in specific certain themes resulting from this preliminary investigation, to be explored in further research.

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2

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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3

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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4

Roussel, Jean-François. "Karl Barth et Dostoïevski." Laval théologique et philosophique 49, no. 1 (1993): 37. http://dx.doi.org/10.7202/400733ar.

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5

Molendijk, A. L. "Heinrich Scholz – Karl Barth." NTT Journal for Theology and the Study of Religion 39, no. 1 (January 1, 1985): 295–313. http://dx.doi.org/10.5117/ntt1985.39.019.mole.

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6

Cameron, Charles M. "Karl Barth–the Preacher." Evangelical Quarterly: An International Review of Bible and Theology 66, no. 2 (September 6, 1994): 99–106. http://dx.doi.org/10.1163/27725472-06602001.

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The article analyses Karl Barth’s sermon on Ephesians 2:5 in order to lay bare his understanding of the nature of preaching, stressing its simplicity of content and its context in the life of the church.

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7

Stickelberger, H., and José Anoz. "Karl Barth y Agustín." Augustinus 44, no. 172 (1999): 271–75. http://dx.doi.org/10.5840/augustinus199944172/17529.

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8

Williams, Stephen N. "Book Reviews : Karl Barth." Expository Times 112, no. 7 (April 2001): 243. http://dx.doi.org/10.1177/001452460111200721.

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9

Need, Stephen W. "Book Review: Karl Barth." Theology 93, no. 755 (September 1990): 395. http://dx.doi.org/10.1177/0040571x9009300510.

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10

CHESTNUTT, GLENN A. "KARL BARTH AND ISLAM." Modern Theology 28, no. 2 (March 27, 2012): 278–302. http://dx.doi.org/10.1111/j.1468-0025.2012.01740.x.

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11

Henry, Martin. "Karl Barth on Creation." Irish Theological Quarterly 69, no. 3 (September 2004): 219–23. http://dx.doi.org/10.1177/002114000406900301.

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12

Sauter, Gerhard. "Arbeiten über Karl Barth." Verkündigung und Forschung 46, no. 1 (September 1, 2001): 88–92. http://dx.doi.org/10.14315/vf-2001-0220.

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13

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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14

JONES, PAUL DAFYDD. "Karl Barth on Gethsemane." International Journal of Systematic Theology 9, no. 2 (April 2007): 148–71. http://dx.doi.org/10.1111/j.1468-2400.2007.00250.x.

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15

Sauter, Gerhard. "Karl Barth – zum Kennenlernen." Evangelische Theologie 46, no. 4-5 (September 1, 1986): 489–93. http://dx.doi.org/10.14315/evth-1986-4-515.

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16

Xu, Ximian. "Book Review: Karl Barth on Prayer: Ashley Cocksworth, Karl Barth on Prayer." Expository Times 128, no. 3 (November 28, 2016): 144–45. http://dx.doi.org/10.1177/0014524616665962g.

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17

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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18

Sonderegger, Katherine. "On Style in Karl Barth." Scottish Journal of Theology 45, no. 1 (February 1992): 65–84. http://dx.doi.org/10.1017/s0036930600038916.

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Karl Barth exacts a heavy punishment on his critics. Reading his many volumes is toil as well as pleasure, as Barth himself observed, in the special irony he reserved for his own work. But it is not the length of theChurch Dogmatics, the scripture commentaries, the sermons or the letters, however great, that weighs on the critic. Critics are bothered — for lack of a better term — by his style.

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19

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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20

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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21

Maat, Sekhmet Ra Em Kht. "Looking Back at the Evolution of James Cone’s Theological Anthropology: A Brief Commentary." Religions 10, no. 11 (October 28, 2019): 596. http://dx.doi.org/10.3390/rel10110596.

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Reverend Dr. James Hal Cone has unquestionably been a key architect in defining Black liberation theology. Trained in the Western theological tradition at Garrett Theological Seminary, Cone became an expert on the theology of Twentieth-century Swiss-German theologian Karl Barth. Cone’s study of Barth led to his 1965 doctoral dissertation, “The Doctrine of Man in the Theology of Karl Barth,” where he critically examined Barth’s Epistle to the Romans and Church Dogmatics. His contemporaries and more recent African American theologians and religious scholars have questioned the extent to which Karl Barth’s ideas shaped Cone’s Black theology. The purpose of this brief commentary is to review the major ideas in “The Doctrine of Man” and Black Theology and Black Power, his first book, to explore which theological concepts Cone borrows from Barth, if any, and how Cone utilizes them within his articulation of a Black theological anthropology and Black liberation theology.

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22

이상은. "Karl Barth and Heidelberg Catechism." Korea Reformed Theology 50, no. ll (May 2016): 198–231. http://dx.doi.org/10.34271/krts.2016.50..198.

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23

Dreyer, T. F. J. "Die homiletiek van Karl Barth." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 121–37. http://dx.doi.org/10.4102/hts.v43i1/2.5732.

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Karl Barth's homiletical viewsKarl Barth is well-known for his theology and dogmatics. His struggle as a young preacher to proclaim the word of God, inspired his theological views, especially his homiletics. This paper is an attempt to pay tribute to his homiletical views. In order to do this research it is necessary to evaluate his works against the background of the theological trends of his time. The conclusions of this paper are formed by putting Barth's homiletical principles to the test, comparing them ith abstracts from his sermons.

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24

Law, David R. "Karl Barth und der Anglikanismus." Theologische Rundschau 85, no. 2 (2020): 103. http://dx.doi.org/10.1628/thr-2020-0008.

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25

van ’t Slot, Edward. "Karl Barth over ‘das Nichtige’." NTT Journal for Theology and the Study of Religion 58, no. 3 (July 1, 2004): 226–38. http://dx.doi.org/10.5117/ntt2004.3.004.slot.

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26

De Caprio, Davide. "Barth, Karl, Mozart. 1756-1956." Revue des sciences religieuses, no. 96/1-3 (June 30, 2022): 299–300. http://dx.doi.org/10.4000/rsr.12274.

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27

Gomes, Maurício Antônio de Araújo. "KARL BARTH E A RELIGIÃO." RCMOS - Revista Científica Multidisciplinar O Saber 2, no. 2 (2021): 01–12. http://dx.doi.org/10.51473/rcmos.v2i2.19.

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28

Finke, Anne-Kathrin. "Karl Barth and British Theology." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 2, no. 2 (January 1995): 193–224. http://dx.doi.org/10.1515/znth.1995.2.2.193.

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29

Kerr, Fergus. "Cartesianism According to Karl Barth." New Blackfriars 77, no. 906 (July 1996): 358–68. http://dx.doi.org/10.1111/j.1741-2005.1996.tb01569.x.

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30

Hunsinger, George. "Karl Barth and Paul Tillich." Theology Today 75, no. 2 (July 2018): 123–38. http://dx.doi.org/10.1177/0040573618785338.

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31

오승성. "Graham Ward’s Postmodern Karl Barth." Korea Presbyterian Journal of Theology ll, no. 43 (December 2011): 133–55. http://dx.doi.org/10.15757/kpjt.2011..43.006.

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32

Rendtorff, Trutz. "Karl Barth und die Neuzeit." Evangelische Theologie 46, no. 4-5 (September 1, 1986): 298–314. http://dx.doi.org/10.14315/evth-1986-4-503.

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Yocum, John. "The Ecclesiology of Karl Barth." Ecclesiology 4, no. 3 (2008): 332–44. http://dx.doi.org/10.1163/174553108x341314.

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34

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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35

Dorman, David A. "Neediness: the anthropology of Karl Barth." Scottish Journal of Theology 71, no. 2 (May 2018): 195–211. http://dx.doi.org/10.1017/s0036930618000078.

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AbstractThe article argues that Karl Barth's Church Dogmatics presents human ‘neediness’ as the constitutive element of his theological anthropology. Since this element has had little notice in Barth scholarship, the article focuses on describing the consistent reiteration of this theme in theologically substantive locations throughout the Dogmatics. It begins with Barth's observation that the emergence of humanity on the sixth day discloses humans to be ‘the neediest of all creation’. Barth elaborates the dimensions of human neediness in his discussion of ‘the readiness of humanity for God’, propounding the human need for God as the precondition of knowledge of God that is in actuality undercut by the sin that denies any such neediness. Barth thus describes a potential ‘blessed neediness’ and an actual ‘wretched neediness’ that together define the glory and the tragedy of all that is human, and which inform not only Barth's epistemology and hamartiology, but also his accounts of christology, forgiveness, redemption, worship and Christian witness.

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36

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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정미현. "Convergences and Divergences between Karl Barth and Karl Hartenstein." Korean Jounal of Systematic Theology ll, no. 33 (September 2012): 349–86. http://dx.doi.org/10.21650/ksst..33.201209.349.

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38

Xavier, Maria Leonor. "A Prova Anselmiana Segundo Karl Barth." Philosophica: International Journal for the History of Philosophy 3, no. 5 (1995): 103–21. http://dx.doi.org/10.5840/philosophica1995356.

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Karl Barth est un auteur saillant dans la tradition de la preuve anselmienne du Proslogion au XXème siècle. Il interprète cette preuve à l’intérieur d’un programme théologique qui prétend à la totale séparation par rapport à la philosophie, en déployant une raison propre à foi. La preuve anselmienne, devenue une pièce de théologie séparée, doit se trouver à l'abri de toutes le réfutations philosophiques. Toutefois, l'interprétation strictement théologique de la preuve selon Barth ne se trouve pas, elle même, à l'abri de conditions philosophiques. Rendre à l'évidence ces conditions au profit d'une lecture ontologiquement intégrée de la preuve anselmienne a été le but de cette étude.

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39

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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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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Martines, Paulo Ricardo. "A interpretação do Proslogion por Karl Barth." Trans/Form/Ação 19 (December 1996): 231–39. http://dx.doi.org/10.1590/s0101-31731996000100018.

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O objetivo principal deste texto é apresentai alguns elementos essenciais da interpretação do Proslogion feita por Karl Barth em seu livro S. Anselme, Fides Quaerens Intellectum. La preuve de l'existence de Dieu (trad. franc). Com Base no "programa teológico" de Anselmo, Barth identifica as linhas fundamentais para a leitura dos capítulos 2 a 4 do Pioslogion. Tentaremos mostrar a significação e o alcance dessa interpretação para a historiografia do pensamento anselmiano.

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Wright, Terry J. "Witnessing Christians from Karl Barth’s Perspective." Evangelical Quarterly 75, no. 3 (April 16, 2003): 239–55. http://dx.doi.org/10.1163/27725472-07503003.

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Why does God call people to be Christians? After considering the different answers that people give to this question, Karl Barth offers his own view of what it means to be a Christian. In refuting many of the common assumptions about this, including views that God calls people to live moral lives or to evangelise, Barth looks back to a more ‘New Testament’ approach to the matter, one that regards the task of evangelism to be at the very heart of being a Christian and not just something they do.

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43

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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44

Schlimm and Thompson. "A Moravian Conversation with Karl Barth." Journal of Moravian History 19, no. 1 (2019): 86. http://dx.doi.org/10.5325/jmorahist.19.1.0086.

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45

이문균. "Theology and Preaching in Karl Barth." THEOLOGICAL THOUGHT ll, no. 140 (March 2008): 207–32. http://dx.doi.org/10.35858/sinhak.2008..140.006.

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46

Christophersen, Alf. "Karl Barth. Ein Leben im Widerspruch." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 2 (October 25, 2019): 139–47. http://dx.doi.org/10.1515/znth-2019-0023.

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47

Von Sinner, Rudolf. "Karl Barth – A Carta aos Romanos." Estudos Teológicos 57, no. 1 (July 6, 2017): 214. http://dx.doi.org/10.22351/et.v57i1.2804.

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Resenha de: BARTH, Karl. A Carta aos Romanos. Segunda versão (1922). Editado porCornelis van der Kooi and Katja Tolstaja. Tradução Uwe Wegner. São Leopoldo: Sinodal;EST, 2016. 576 p. ISBN 978-85-8194-075-5.

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Alvarado, Roberto Carlos. "Reading the Gospels with Karl Barth." Mayéutica 44, no. 97 (2018): 220. http://dx.doi.org/10.5840/mayeutica2018449714.

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Glenthoj, J. J., and C. R. Foster. "Karl Barth and the German Salute." Journal of Church and State 32, no. 2 (March 1, 1990): 309–23. http://dx.doi.org/10.1093/jcs/32.2.309.

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Kitchen, Martin. "Karl Barth and the Weimar Republic." Downside Review 109, no. 376 (July 1991): 183–201. http://dx.doi.org/10.1177/001258069110937603.

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