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Data publikacji: 4 czerwca 2021

Data aktualizacji: 5 marca 2023

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1

Bourgine, Benoît. "L'herméneutique théologique de Karl Barth : dans le quatrième volume de la "Kirchliche Dogmatik /". Leuven : Leuven ; Paris ; Dudley (Mass.) : Leuven University press ; Peeters, 2003. http://catalogue.bnf.fr/ark:/12148/cb39173958r.

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Yocum, John P. "Ecclesial mediation in Karl Barth". Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365678.

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Lohmann, Johann Friedrich. "Karl Barth und der Neukantianismus : die Rezeption des Neukantianismus im "Römerbrief" und ihre Bedeutung für die weitere Ausarbeitung der Theologie Karl Barths /". Berlin ; New York : W. de Gruyter, 1995. http://catalogue.bnf.fr/ark:/12148/cb35800168b.

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Demut, André. "Evangelium und Gesetz : eine systematisch-theologische Reflexion zu Karl Barths Predigtwerk /". Berlin : W. de Gruyter, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783110204469.

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Põder, Christine Svinth-Værge. "Doxologische Entzogenheit : die fundamentaltheologische Bedeutung des Gebets bei Karl Barth /". Berlin : Walter de Gruyter, 2009. http://d-nb.info/993134696/04.

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Merrick, James R. A. "Hearing God's word the preacher's problem, the theologian's task, and the nature of doctrine in Karl Barth's theology /". Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Hoffmann, Horst. "Kirche im Kontext : zur Zeitbezogenheit der Ekklesiologie Karl Barths /". Waltrop : Spenner, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3048021&prov=M&dok_var=1&dok_ext=htm.

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Brennan, William. "Idolatry in the theology of Karl Barth". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9029.

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This dissertation analyses and critically evaluates an aspect of Karl Barth's thought, the understanding of which is important to a broader understanding of Barth, his relationship to other (especially iconoclastic) thinkers, and his relevance for contemporary theology: his understanding and critique of idolatry and the idol. Chapter 2 argues that it was revelation which both drove Barth's idolatry-critique and determined his concepts of idolatry and the idol. It analyses Bath's idolatry-critique as it was levelled against natural theology, and offers an evaluation of the picture of Barth's thought which emerges. Chapter 3 analyses Barth's idolatry-critique in relation to the doctrine of God. Directives which, for Barth, had to be adhered to within the development of the doctrine of God for the avoidance of idolatry, are discussed. Finally, an evaluation and critique of Barth's critique of idolatry within the doctrine of God, and of his own adherence to these directives, is offered. Chapter 4 analyses the relationship of Barth's idolatry-critique to his discussion of religion. It is shown that Barth, in his mature thought, criticised both the essence of religion and certain theological uses of the concept of religion as idolatry. Barth's critique of religion as idolatry is itself subjected to critique, and the question of what bearing his critique of religion as idolatry ought to have for Christian, theological engagement with adherents of other world religions is taken up. Chapter 5 summarises and discusses further some of the findings and implications of this study. It is suggested that Barth's thoroughly christological critique of idolatry (which is not without its own problems), in that it stands in contrast to the less particularistic forms of idolatry-critique set forth by several other modern scholars, raises the question of whether an idolatry-critique like his own might be called for within contemporary theology.

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Wilson, Gerry I. "The use of reason in Karl Barth". Thesis, University of Ottawa (Canada), 2002. http://hdl.handle.net/10393/6419.

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Karl Barth is the foremost Protestant theologian of the twentieth century. He is often derided as a fideist, and an enemy of reason, and, by implication, of truth. The burden of this thesis is to overturn this assumption concerning Barth's thought, by exhibiting the rationality which sustains his enormous body of published writing. I claim that for Barth reason is most powerful when it is about the theological task of finding the limits of reason's reach. Reason shows us its own limits in attempting to think the origin of all things, and thus of itself. I argue that Barth boldly affirms the necessity and integrity of empirical rationality, but that this mode of reasoning is limited from outside of itself in the effort to think the ground of both empirical reality and its own power to understand that reality. The reality of God, in Barth's Christian understanding God, shows the necessity and insufficiency of reason. Reason is necessary as the principle of unity in human experience, but it is insufficient in that it cannot comprehend, and so rationally integrate, the reality which God is. God transcends and is different from all acts in which we claim to know God. The recognition of this is not the end of reason, but its beginning as wisdom. I argue this thesis by a study of the two works which mark the fundamental turning points of Barth's intellectual development: his Commentary on the Epistle to the Romans (1921) and his Anselm: fides quaerens intellectum (1931). I claim that the basic form of Barthian rationality is dialectical, and that the virtue of Barth's use of reason is in its power to transform external challenges to Christian belief into internal problems for its self understanding. Barth is not opposed to reason, but uses reason to fashion a coherent interpretation of reality.

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10

Yun, Koo D. "Pneumatology of Karl Barth and Wolfhart Pannenberg". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Asprey, Christopher. "Eschatological presence : Karl Barth's theology in Göttingen /". Available from the University of Aberdeen Library and Historic Collections Digital Resources. Restricted no access until Feb. 20, 2014, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=25202.

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12

Brake, Daniel David. "God is also beautiful Karl Barth's inclusion of beauty in the doctrine of God /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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13

Wright, Ross McGowan Barth Karl. "Karl Barth's academic lectures on Ephesians, Göttingen, 1921-1922 : an original translation, annotation, and analysis /". St Andrews, 2007. http://hdl.handle.net/10023/399.

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Turchin, Sean. "Examining the primary influence on Karl Barth's Epistle to the Romans". Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Pietz, Hans-Wilhelm. "Das Drama des Bundes : die dramatische Denkform in Karl Barths Kirchlicher Dogmatik /". Neukirchen-Vluyn : Neukirchener, 1998. http://catalogue.bnf.fr/ark:/12148/cb37653434j.

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16

Hobson, T. "Karl Barth : theology and the rhetoric of authority". Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604116.

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My thesis is based in the early work of Karl Barth. At its core is a reading of his theology which highlights the role of authoritative rhetoric. What distinguishes his theology from the logic of liberalism is its conception of the Word of God as a speech-event in which the discourse of theology participates. My thesis also traces this dynamic in Protestant tradition: Protestantism locates Christian truth in the rhetorical authority of the Word, and theology entails the re-performance of this authority. Chapter One contextualizes my reading of Barth in recent theological thought, especially that of the Yale school. 'Postliberal' theology is heavily influenced by Barth's opposition to liberal apologetics. Theologians such as Homer, Frei, Lindbeck and Milbank develop categories in which Christian particularity may be preserved and affirmed. Yet I argue that in their theologies there is insufficient reflection as to why this idiom, or narrative, or intratextual system should be spoken from within. There is also insufficient account of theology's participation in its subject matter. Barth himself is more fully postliberal in his insistence that theology must be based in a distinctive, authoritative style. His theology addresses the question of truth in its performance of the Word's authority. Chapter Two is the only chapter exclusively concerned with Barth's theology. I briefly consider Barth's development from a rhetorical perspective, suggesting that his radicalism is based in a theology of the Word as voice of authority. Yet the chapter largely consists in a reading of his Romans commentary (second edition). I show how his theological method is based in the apprehension, and the reperformance, of the divine speech-act, which can already be characterised as God's 'Yes'. I suggest that his rhetoric takes dialogical form. I also consider The Göttingen Dogmatics and other minor works of this period.

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17

Hitchcock, Nathan. "Karl Barth and the resurrection of the flesh". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5524.

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However reluctant he may be about providing details, Karl Barth dares to affirm the coming resurrection, even in the strong corporeal sense of the Apostles Creed, “I believe in . . . the resurrection of the flesh.” At the heart of Barth’s creative approach is an equation between revelation and resurrection. Indeed, everything said about the human addressed now in revelation is to be said about the human at the coming resurrection, including the remarkable fact that resurrection raises the “flesh” (inasmuch as God has revealed Himself to those “in the flesh”). Barth’s early training inculcated in him dialectical themes that would emerge throughout his career. His early work is dominated by a sense of encounter with the present but transcendent God, an encounter described in terms of the raising of the dead. Human existence is sublated – “dissolved and established” – unto a higher order in God. Yet even after Barth abandons the resurrection of the dead as his preferred theological axiom, he portrays eschatology proper in terms of the human sublated in the divine presence. Therefore, in Church Dogmatics he expresses the doctrine of the resurrection of the flesh in three primary ways: eternalization, manifestation and incorporation. The human, delimited as he or she is by death, is made durable in God, obtaining the gift of eternalization. The human, ambiguous in the creaturely mode of earthly life, has one’s true identity revealed with Christ at His return, and obtains the gift of manifestation with the divine. The human, isolated as he or she is in one’s autonomy, is incorporated into the body of Christ by His Spirit, obtaining the gift of communion. In each of these expressions of resurrection Barth desires to preserve fleshliness. His account, however, entails a certain loss of temporality, creatureliness and particularity of the human when it comes to the final state. Instead of being resurrected from the dead in the strong corporeal sense, human bodies appear to be memorialized, deified, recapitulated. Though written with the language of the Antiochene and Reformed schools, Barth’s position enjoys the same strengths and suffers the same weaknesses of a more Alexandrian or Lutheran theological trajectory. Like each of the traditional lines of Christian thought about the resurrection of the flesh, Barth gravitates toward an eschatology centered around the human’s vision of God in the heavenly life. To this extent Barth’s creative treatment of the resurrection of the dead can be understood as broadly Christian, even if he risks undermining the very flesh he hopes to save.

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18

Silva, Julio César Silveira da. "Karl Barth: um chamado cristão a desobediência civil". Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/1832.

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Made available in DSpace on 2016-04-25T19:20:17Z (GMT). No. of bitstreams: 1 Julio Cesar Silveira da Silva.pdf: 499411 bytes, checksum: a522ce664d7c27643674378f65024a8b (MD5) Previous issue date: 2011-11-10
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Karl Barth (1886 - 1968), a native of Basel, Switzerland, was a Reformed theologian and pastor of exponential expression. Barth had his theological education guided by the primary matrix of theological liberalism. During the First World War, however, before the calamity that has taken place, Barth became disenchanted with the liberal Protestant horizon, with its modern worldview, his theology and his immanentist utopia of social redemption grounded in belief in the progress of reason. The result was the rapprochement of Barth with classical Reformed tradition and the emergence of a theological approach that rescues principles of Christian orthodoxy and updates them with elements of modernity, namely the neo-orthodoxy. However, with the transcendent criterion not reason or aesthetics, but the Word of God attested in Scripture, and Jesus, understood as the incarnation of God as a hermeneutical key. The object of the dissertation, in its material dimension, is the Declaration of Barmer, and in its formal dimension, Barthian theology. The dissertation aims to analyze the historical and political conditions that favored the accession of the German Evangelical Church to the Nazis, and the correlation of positive theological presuppositions of Christianity with the liberal Protestantism. The course in research allows us to conclude that whenever theology loses a sense of the transcendent character and extraordinary revelation, human words are taken as divine. And this is not no harm to the Christian faith. Barth's theology provides a great service by emphasizing the transcendence of God's Word to all human words. Despite dialectically to use them to communicate, it transcends them and puts them into crisis, because it is perfect and eternal as the theologies, philosophies, ethics and policies are imperfect and incomplete. Therefore, the Christian community should be aware that if he wants to be faithful to her calling, she can never align itself automatically to any creed or political party and ideology, but to the Gospel
Karl Barth (1886 1968), natural da Basiléia, Suíça, foi um pastor e teólogo reformado de expressão exponencial. Barth teve sua educação teológica primária orientada pelas matrizes do liberalismo teológico. Durante a Primeira Guerra Mundial, porém, diante da tamanha calamidade que se instalou, Barth se desencantou com o horizonte protestante liberal, com sua cosmovisão moderna, sua teologia imanentista e sua utopia de redenção social calcada na crença no progresso da razão. O resultado disso foi a reaproximação de Barth com a tradição reformada clássica e o surgimento de uma abordagem teológica que resgata princípios da ortodoxia cristã e os atualiza com elementos da modernidade, a saber, a neo-ortodoxia. Todavia, tendo como critério transcendente não a razão ou a estética, e sim, a Palavra de Deus testemunhada nas Escrituras Sagradas, tendo Jesus, entendido como a encarnação de Deus, como chave hermenêutica. O objeto da dissertação, em sua dimensão material, é a Declaração de Barmem, e em sua dimensão formal, a teologia barthiana. A dissertação objetivou analisar as condições históricas e políticas que favoreceram a adesão da Igreja Evangélica Alemã ao nazismo, e a correlação de pressupostos teológicos do cristianismo positivo com o protestantismo liberal. O percurso na pesquisa nos permite concluir que sempre que a teologia perde a noção do caráter transcendente e extraordinário da revelação, palavras humanas são tomadas como divinas. E isso não acontece sem causar prejuízos à fé cristã. A teologia de Barth presta um grande serviço ao salientar a transcendência da Palavra de Deus a todas as palavras humanas. A despeito de se servir delas dialeticamente para se comunicar, ela as transcende e as põe em crise, porque é perfeita e eterna enquanto as teologias, as filosofias, as éticas e as políticas são imperfeitas e incompletas. Portanto, a comunidade cristã deve estar ciente de que se ele quer ser fiel ao seu chamado, ela jamais poderá se alinhar automaticamente a qualquer credo e partido político e ideológico, senão ao Evangelho

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Plasger, Georg. "Die relative Autorität des Bekenntnisses bei Karl Barth /". Neukirchen-Vluyn : Neukirchener, 2000. http://catalogue.bnf.fr/ark:/12148/cb37652867c.

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Baik, Chung-Hyun. "The relation between the economic Trinity and the immanent Trinity Karl Barth and Karl Rahner /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Andrews, Isolde. "Deconstructing Barth : a study of the complementary methods in Karl Barth and Jacques Derrida". Thesis, University of Birmingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248293.

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MacDonald, Neil B. "Karl Barth and the metatheological dilemma : Barth, Wittgenstein and the metadilemmas of the enlightenment". Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/30409.

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It is the argument of this thesis that Karl Barth's theology is an attempt to resolve the conflict between two ostensibly opposing historic aspirations. One is represented in the moral autonomy and critical attitude of the Enlightenment epitomised by Kant's declaration Sapere Aude! The other is represented by the Romantic (nostalgic) impulse for unification and integration with the Infinite, with God. Barth, like Hegel before him, attempts to maintain and hold the two forces together, to acknowledge the claims of both in his theology. Decisive to this project is Barth's resolution of the metatheological dilemma Franz Overbeck set for theology. It can be shown that not only is it the case Overbeck's metatheological dilemma informs Romans II, it is the final horizon for Fides Quaerens Intellectum and the Church Dogmatics. Indeed, it is clear that Barth's answer to Overbeck - sui generis theological truth - is already implicit in Barth's theological development as early as his lecture The Strange New World of the Bible. Barth's encounter with Overbeck is responsible for the one thing missing from The Stange New World of the Bible - the dialectical irony ever present in Barth's theology from Romans II onwards. Ludwig Wittgenstein, his philosophy and his intellectual and cultural world, is the unifying metanarrative uncovering the specific means by which Barth attempted to achieve his objectives. Wittgenstein's philosophy too is implicated in the attempt to resolve the two apparently irreconcilable forces of the time; Wittgenstein's philosophy too grapples with a metadilemma, Hume's metaphilosophical dilemma.

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Yang, Chan-Ho. "Begründung der Ethik bei Barth und Elert". Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/99088578X/04.

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Kuzmič, Rhys. "Klesis [romanized] and Karl Barth toward a subversive klesiology /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Wu, Kuo-An. "Concept of history in the theology of Karl Barth". Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5457.

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This thesis provides a complete, chronological view of Barth’s concept of history throughout his theological career. The purpose of undertaking this hitherto unattempted task is to demonstrate that, ever since his full engagement with dogmatics in the mid-1920s, Barth has unequivocally affirmed the reality of the history which revelation becomes and is. Though he continues to insist upon the transcendence of revelation, he does so by way of an increasingly christocentric theology, so that both divine sovereignty and human dignity are firmly upheld. This is especially evident in his later theology, with his concentration on the history of Jesus Christ on the basis of the doctrine of election. This thesis thus rejects both the charge that Barth’s theology is ahistorical or anti-historical on the one hand, and the charge that it is excessively historical on the other.

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Schlegel, Thomas. "Theologie als unmögliche Notwendigkeit : der Theologiebegriff Karl Barths in seiner Genese (1914-1932) /". Neukirchen-Vluyn : Neukirchener Verlag, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016213596&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Redden, Keet. "An evangelical assessment of the role of the doctrine of election in Karl Barth's doctrine of God". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1559.

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Bodley-Dangelo, Faye S. "Humanity as antithesis super-subordination in the anthropology of Karl Barth /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Green, Christopher C. "Doxological theology Karl Barth on divine providence, evil and the angels /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26472.

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Medgett, Dayle Charles Arthur. "Barth and baptism the changing shape of his baptismal theology /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Thomas, Gary L. "The development of the doctrine of sanctification in the theology of Karl Barth". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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McDowell, Mark Ian. "Principle and practice Karl Barth's scripture principle and his exegetical practice /". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Wong, Yuk-Ming Eppie. "A critical examination of Karl Barth's treatment of the unity of the church". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Darnell, Emily Jane. "Gleishcshaltung and the confessing church during the German church struggle". Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Greive, Wolfgang. "Die Kirche als Ort der Wahrheit : das Verständnis der Kirche in der Theologie Karl Barths /". Göttingen : Vandenhoeck & Ruprecht, 1991. http://catalogue.bnf.fr/ark:/12148/cb355467871.

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Leslie, Benjamin C. "Trinitarian hermeneutics : the hermeneutical significance of Karl Barth's doctrine of the Trinity /". New York ; Berne : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb35599889r.

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Oakes, Kenneth Ray. "The positive protest Karl Barth on theology and philosophy /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24845.

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Scruggs, Ryan. "Faith seeking understanding: Thomas Merton's interest in Karl Barth". Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=86915.

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This study evaluates Thomas Merton's interest in Karl Barth, an interest centered on two important, though sometimes misunderstood, figures in Barth's theology: Anselm and Mozart. Merton finds in Barth not a theology that he can entirely agree with, but a theological method he considers primary. This method is called 'faith seeking understanding.' Both Barth and Merton begin with Christ in their search for understanding: Barth, in the Logos of God and Merton, in the Sophia of God. The movement from revelation to theological understanding and religious experience provides Merton the freedom to engage his religious other while avoiding both apologetics and syncretism.
Cette étude analyse l'intérêt de Thomas Merton pour Karl Barth, un intérêt centré sur deux figures importantes, bien que parfois incomprises, présentes dans la théologie de Barth : Anselme et Mozart. Merton voit chez Barth non pas une théologie qu'il approuve entièrement, mais plutôt une méthode théologique qu'il considère de la plus haute importance. Cette méthode est appelée 'la foi en quête de compréhension.' Merton et Barth débutent tous deux avec le Christ dans leur quête de compréhension: Barth, avec le Christ en tant que Logos de Dieu, et Merton, avec le Christ en tant que Sagesse de Dieu. Le mouvement de la révélation à la compréhension théologique et à l'expérience religieuse procure à Merton la liberté de s'ouvrir religieusement à l'autre, tout en évitant autant l'apologétique que le syncrétisme.

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Burgess, Andrew R. "The ascended Christ in the theology of Karl Barth". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395321.

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40

Kojiro, Masami. "God's eternal election in the theology of Karl Barth". Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=114461.

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This study aims to clarify some vital characteristics of Karl Barth's doctrine of election (Church Dogmatics, vol. 2, part 2). It first examines the charge of universalism against Barth's doctrine of election. That Barth neither accepts nor refuses universalism produces two apparently contradictory interpretations: predeterminism (universal and past election) and personalism (individual and present election). This contradictory feature requires the investigation of Barth's doctrine of time and eternity, which ultimately comprises two significant statements: (1) the triune being of God is the ultimate foundation of time, and (2), in Jesus Christ, time is qualified objectively as turning, and subjectively as the chance to respond to God. The first statement brings about two consequences: (1) the revelation in Jesus Christ is substantially identical with the pre-temporal election, (2) theology is conditioned by God and predestination. They result in the revised view of the causal scheme of thought, in which cause (predestination) precedes, as well as materially predominates and accompanies, history. The second statement brings about four consequences: (1) time's objective qualification signifies the temporal dimension of double predestination in Jesus Christ, (2) its subjective qualification signifies the importance of faith, (3) theological ethics complements the doctrine of election, and (4) election itself can be characterized as God's qualifying action toward human beings, which determines and characterizes them objectively as the elect, and also contains the analogans of human subjective response to election. In conclusion, it is argued that Barth is not a universalist. Also, despite the problems in his biblical interpretation, pneumatology, and view of Israel, Barth's doctrine of election is significant for theology today. It is a touchstone which exposes the thoroughly anthropocentric nature of contemporary universalism. Barth's theology, moreover, is vital for Christianity in order to recover its identity in the face of contemporary secularization and pluralism.

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Westerholm, Martin. "Karl Barth and the problem of well-ordered thought". Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=203529.

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This study takes up the long-standing concern that the theology of Karl Barth has little to offer to consideration of Christian reason and shows that, to the contrary, Barth's work contains a theologically weighty and spiritually bracing account of the proper ordering of Christian thought. The argument that I make is that study of Paul's epistles and Anselm's theology leads Barth to reconsider the proper content of the categories in which the idealist tradition conceives of the ordering of human thought. Where the idealist tradition suggests that well-ordered human thought issues from the standpoint of the transcendental subject, takes its orientation from consideration of human possibility, and exercises its proper freedom in subjecting the content of experience to the laws of its own reasoning, Barth comes to hold that well-ordered Christian thought issues from the standpoint of the eschatological subject, takes its orientation from the being and activity of Jesus Christ, and exercises its proper freedom in allowing its possibilities to be shaped by the work in which God manifests his self-fidelity.

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Ritt, Paul E. "The influence of pneumatology on Karl Barth's Christology". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Ellis, Daryl. "Moral action in the midst of havoc Karl Barth and Dietrich Bonhoeffer on the Divine command /". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.088-0151.

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Svinth-Vaerge, Poder Christine. "Doxologische entzogenheit die fundamentaltheologische Bedeutung des Gebets bei Karl Barth /". Berlin : De Gruyter, 2009. http://site.ebrary.com/id/10314531.

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Svinth-Vaerge, Põder Christine. "Doxologische Entzogenheit die fundamentaltheologische Bedeutung des Gebets bei Karl Barth". Berlin New York, NY de Gruyter, 2007. http://d-nb.info/993134696/04.

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Waap, Thorsten. "Gottebenbildlichkeit und Identität : zum Verhältnis von theologischer Anthropologie und Humanwissenschaft bei Karl Barth und Wolfhart Pannenberg /". Göttingen : Vandenhoeck & Ruprecht, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016539721&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Nielsen, Bent Flemming Harbsmeier Eberhard. "Die Rationalität der Offenbarungstheologie : die Struktur des Theologieverständnisses von Karl Barth /". Aarhus : Aarhus university press, 1988. http://catalogue.bnf.fr/ark:/12148/cb37018311z.

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Wigley, Stephen David. "Karl Barth and Hans Urs von Balthasar : a critical engagement". Thesis, University of Birmingham, 2006. http://etheses.bham.ac.uk//id/eprint/247/.

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This thesis examines the relationship between two major twentieth century theologians, Karl Barth and Hans Urs von Balthasar. It seeks to show how their meeting, resulting in von Balthasar’s seminal study The Theology of Karl Barth, goes on to influence von Balthasar’s theological development throughout his trilogy beginning with The Glory of the Lord, continuing in the Theo-Drama and concluding with the Theo-Logic. In particular it explores the significance of the debate over the ‘analogy of being’ and seeks to show that von Balthasar’s decision to structure his trilogy around the transcendentals of ‘being’, the beautiful, the good and the true, results from his re-affirmation of the role of analogy in light of his debate with Barth. It will also suggest that von Balthasar’s adoption of a ‘theo-dramatic’ approach to God’s saving action and assertion of the role of Church as a ‘theo-dramatic character’ in her own right is prompted by concern over what he alleges to be ‘christological constriction’ and an inadequate doctrine of the Church in Barth. This argument will be conducted in dialogue with other theologians and interpreters of von Balthasar and conclude with a personal reflection on how the issues raised remain relevant today.

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Moseley, David James Richard Silvanus. "'Parables of the Kingdom' : music and theology in Karl Barth". Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621053.

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Gaskill, Stephanie Rebekah. "Karl Barth, Missions to the Jews, and the American Response". Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1269265271.

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