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Готові списки джерел за темами / Barth, Karl (1886-1968 ; théologien)

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Автор: Grafiati

Опубліковано: 15 червня 2024

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Статті в журналах з теми "Barth, Karl (1886-1968 ; théologien)":

1

Kendall, Daniel, and Gerald O'Collins. "On Not Neglecting Hatred." Scottish Journal of Theology 47, no. 4 (November 1994): 511–18. http://dx.doi.org/10.1017/s0036930600046627.

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In 1918, on the very day the First World War ended, Karl Barth (1886–1968) wrote of doing theology with the Bible in one hand and the newspapers in the other. The scriptures and the daily papers converge in presenting one real, if highly unpleasant, feature of our human existence: hatred.

2

Chalamet, Christophe. "'Conversations with Karl Barth (1886-1968) - A review of recent studies'." Conversations in Religion and Theology 1, no. 1 (May 2003): 67–78. http://dx.doi.org/10.1111/1479-2214.00007.

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3

Mititelu, Maricel Irinel. "Il contributo di Karl Barth (1886-1968) alla teologia del kerigma." DIALOG TEOLOGIC XXII, no. 43 (June 1, 2019): 31–45. http://dx.doi.org/10.53438/hhis3955.

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From seven billion people on our planet, only two billion are Christians and, from these, a majority are unpracticing Christians. As Pope John Paul II was writing in 1990, “The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion” (Redemptoris Missio, 1). Considering all this reality, in the last century we have witnessed a revival of the kerygma in the field of theological research, both theoretical and practical. In the coming articles, we wish to present, in chronological order, the steps through which kerygma became the guiding figure of the renewal of the evangelization in the twentieth century. This article presents the contribution of Karl Barth to the kerygma.

4

Cardon-Bertalot, Philippe. "L'universalité du salut et la possibilité de la connaissance de Dieu dans la théologie de Barth." Études théologiques et religieuses 74, no. 1 (1999): 51–60. http://dx.doi.org/10.3406/ether.1999.3538.

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II est permis de rapprocher deux dates capitales concernant la biographie de Karl Barth. Il disparut dans la nuit du 8 au 9 décembre 1968. La première version de son Commentaire de l’Épître aux Romains avait paru en janvier 1919 à Berne, il y a donc quatre-vingt ans. Le rapprochement de ces deux dates implique que, pendant cinquante ans, Barth s'est consacré continûment au labeur théologique. Philippe Cardon-Bertalot, met ici en évidence au moins un des fils conducteurs possibles de sa pensée sur une aussi longue durée d’élaboration : la question de la connaissance de Dieu dont la réponse gît dans l’auto-objectivation de Dieu dans sa révélation

5

Zeferino, Jefferson. "Estudos sobre Karl Barth e teologia pública." Revista de Cultura Teológica, no. 97 (December 22, 2020): 294–313. http://dx.doi.org/10.23925/rct.i97.51826.

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Karl Barth (1886-1968) foi um dos mais destacados teólogos do século XX. Sua vasta obra tem sido revisitada por diversos olhares. A teologia pública, nomenclatura que começa a ser utilizada em meados da década de 1970, e ainda em desenvolvimento, oferece espaço para uma releitura de complexos teológicos de outrora. No Brasil, as relações entre teologia e espaço público, bem como a demanda por um discurso público da teologia no âmbito acadêmico, são características que marcam as pesquisas recentes na área. Neste texto, por meio de uma análise bibliográfica, analisam-se diferentes propostas de relação entre Karl Barth e teologia pública, o que resulta na percepção tanto de uma pluralidade de formas de desenvolver essa conexão, quanto de compreensões sobre aquilo que se denomina de teologia pública. Abordar a relevante atuação histórica do teólogo de Basileia, lê-lo como um clássico, ou ainda a emergência de uma tradução pública de elementos ligados à sua base cristocêntrica são modos de atualização do legado teológico barthiano.

6

Dienes, Dénes. "Az állam és az egyház viszonya." Egyháztörténeti Szemle 24, no. 4 (2023): 22–28. http://dx.doi.org/10.54231/etszemle.2023.4.166.

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Karl Barth (1886-1968) 1936. évi magyarországi látogatása nem teológiai légüres térben ment végbe, mert a református teológiai gondolkodást megújító tanítása már ismert volt Magyarországon és Erdélyben, sőt annak recepciója is elkezdődött az 1930-as évek elején. A Sárospataki Teológiai Főiskola tiszteletbeli tanárává választotta, s a jeles svájci teológus, nyilvánvalóan a Barmeni Hitvallás megszületésének történelmi helyzetére utalva, székfoglaló előadását az állam és az egyház viszonyának összefüggéseit elemezve tartotta meg. Előadásának címe – népegyház, szabad egyház, hitvalló egyház – már jelezte, hogy Barth látásában az egyház, az államhoz való viszonyát tekintve, lényegében ezt a háromféle alakot öltheti. Azt is hangsúlyozta, hogy az egyház viszonyát az államhoz, mindig az utóbbinak magatartása határozza meg. Az egyház válaszol az állam elhatározó lépéseire, s ez a válasz feltétlenül lényegéből fakadó kell, hogy legyen, tehát küldetésére nézve és a Krisztushoz való viszonya összefüggésében lehet helyes.

7

Kirchner, Renato, and Luís Gabriel Provinciatto. "O sentido do fenômeno religioso. As contribuições da Carta aos romanos (do histórico e da facticidade)." Revista Eclesiástica Brasileira 74, no. 296 (October 18, 2018): 867–85. http://dx.doi.org/10.29386/reb.v74i296.451.

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O presente artigo trabalha a questão do fenômeno religioso no início do século XX, mostrando sua realidade e apontando-lhe caminhos para os dias atuais. O século XX, logo em seu início, levantou questionamentos no campo antropológico devido a fatos, que, como o da Primeira Guerra Mundial (1914-1918), modificaram a humanidade como um todo. O fenômeno religioso também sofreu questionamentos, pois, apesar de ser, naquele contexto, uma realidade essencialmente cristã, não conseguiu livrar o Continente europeu do caos. Karl Barth (1886-1968), teólogo alemão, foi um daqueles que ajudou a pensar a questão religiosa neste período histórico, possibilitando que uma de suas obras, a Carta aos romanos (1918), além de abordar aspectos culturais, políticos e sociais, centrasse sua atenção em aspectos religiosos. A manifestação religiosa do homem aparece mesmo como característica essencial, e, contando com a graça divina, o reestabelecimento da ordem e da ligação entre criatura e criador seria então novamente possível. Martin Heidegger (1889-1976) também oferece contribuições para esta análise. Ele estrutura uma preleção – Introdução à fenomenologia da religião – em que lança mão do conceito de experiência fática da vida. Ora, tudo isso contribui para a autenticidade do fenômeno religioso e para justificar a existência humana, mesmo porque ele é parte integrante dela.Abstract: The present article deals with the issue of the religious phenomenon in the early twentieth century, showing its reality and pointing to the paths it should follow in the present day. From its early days, the twentieth century raised questions in the anthropological field because of facts, such as the First World War (1914-1918) that brought changes to the whole of humankind. It also questioned the religious phenomenon because, although it was, in that context, an essentially Christian reality, it had not been able to save the European continent from chaos. Karl Barth, (1886-1968), a German theologian, was one of those who helped to think out the religious issue in this historical period since, in one of his works, Letter to the Romans (1918) besides addressing cultural, political and social aspects, he also focused his attention on religious issues. He presents the human being’s religious manifestation as an essential trait, and with the help of the divine grace, the reestablishment of the order and of the connection between creature and Creator would be possible once more. Martin Heidegger (1889-1976) also contributes towards this analysis. He structures a lecture – Introduction to the Phenomenology of Religion – in which he makes use of the concept of the factual experience of life. Now, all this contributes towards the authenticity of the religious phenomenon and to justify human existence, not least because that phenomenon is an integral part of this existence.Keywords: Religious phenomenon. Letter to the Romans. Factual experience. Karl Barth. Martin Heidegger.

8

Van Wyk, Gabriël M. J. "Die lewe en werk van Karl Barth (1886–1968): ŉ Leksikografiese bydrae tot Reformasie 500." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.4592.

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Karl Barth was a leading thinker within an influential theological direction that arose in Europeafter the First World War, known as dialectical theology. Comprehensive introductions to thelife and work of Barth in the South African theological journals, written in Afrikaans, eitherdoes not exist, or are difficult to trace for the Afrikaans readership. This article on Barth aims tofill the gap by offering a lexicographical contribution on the life and work of Barth. The focus ofthis article is on Barth as a Reformed theologian. The theme of the New Testament and systematictheology is essentially the same, namely to explain the concept of Christian self-understandingas an eschatological event in which faith is expressed for the sake of faith in God and only inGod. Barth explained the same theological concepts with his theology as those that wereexplained by the church reformers of the 16th century, but under radically new circumstances.The so-called modern and postmodern people of our time not only broke ties with the past, butin the process they also lost their ability for using historical-critical patterns of thought that triesto bridge historical distances, and therefore, sacrificed all efforts to think systematically on thealtar of relativism. We can learn from Barth what systematic reformed theology really is.

9

Hreinsson, Haraldur. "Aðferð eða opinberun? Ritdeila Adolfs von Harnack og Karls Barth 1923. Þýðing með inngangi og skýringum." Ritröð Guðfræðistofnunar, no. 49 (2019). http://dx.doi.org/10.33112/theol.49.3.

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In early 1923, a correspondence between the theologians Adolf von Harnack (1851–1930) and Karl Barth (1886–1968) appeared in the German theological journal Christliche Welt. Respectively, Harnack and Barth represented two of the most prominent post-Enlighten-ment theological currents. At the time, Harnack was widely regarded as the leading voice of theological liberalism while Barth was seen as the champion of neo-orthodoxy or dialectical theology, a theological movement on the rise. The correspondence attracted much attention and still today it is seen amongst the most important theological debates of the 20th century. The present article contains a translation of the original 15 questions posed by Harnack and Barth’s answers to them and a commentary on the debate.

10

Harold, G., and L. Wallace. "Reuniting Humanity and the Cosmos in Barth's Theology: Natural Disasters and The Fall." Pharos Journal of Theology, no. 104(2) (March 2023). http://dx.doi.org/10.46222/pharosjot.104.232.

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Using literature, this article argues that Karl Barth's (1886 –1968 CE) concept of an "assumed fall" could be helpful if applied to the cosmos and humanity. Barth's conception of the created order is that it is perfect exactly the way it is, natural disasters included. Further, the fall did not affect the creation. Barth does however argue for fallen humanity. Nevertheless, the fall is assumed in the Election of Jesus Christ. There was never a time in which humans did not need a Saviour. Barth, therefore, places a separation between humanity and the created order. A close reading of Romans 8 and a look at Christian interpretative tradition, argue for an inseparability between humankind and the cosmos. In other words, fallen humans live in a fallen cosmos, and redeemed humans will live in a redeemed universe. If Barth's concept of the assumed fall of humanity could be applied to the cosmos as well, then the concept could fit well within the traditional reading of Romans 8 and could be beneficial for scientific/theological engagement.

Дисертації з теми "Barth, Karl (1886-1968 ; théologien)":

1

Cardon-Bertalot, Philippe. "Détresse et promesse de la prédication chrétienne : Karl Barth, théoricien de la prédication." Université Marc Bloch (Strasbourg) (1971-2008), 1997. http://www.theses.fr/1997STR20091.

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Il s'agit de montrer l'unite fondamentale de la theorie homiletique de karl barth a travers l'evolution de l'oeuvre et de la pensee qui l'anime de 1922 a 1968, c'est-a-dire depuis l'epoque du second romerbrief jusqu'au deces de l'auteur considere. Selon barth, la predication est renvoi a la parole que dieu lui-meme dit en jesus-christ, dans sa revelation donc (identifiee a la resurrection pascale et au temps des quarante jours que le ressuscite passa avec ses disciples jusqu'a son ascension). Il faut par consequent distinguer la parole du predicateur, parole humaine, faillible, datee, faible - d'ou la detresse du predicateur face a sa tache, detresse fondamentale et insurmontable de mains d'homme -, et la parole divine, infaillible, eternelle, puissance de vie et de salut pour quiconque croit. Mais cette differenciation fondamentale n'empeche pas qu'il faut relier ces deux paroles. C'est la promesse dont la predication et l'eglise vivent. Ce lien (praedicatio verbi dei est verbum dei, dira barth constamment a la suite de bullinger) fait de la parole humaine une parabole de la parole divine
The theory of the christian preaching, developped by karl barth throught his whole work, had a great unity. The christian preaching is the reference, from a human, faillible, date, weak, work, to the divine, unfaillible, eternal and allmighty word, jesus-christ himself, the ressuscited, the revelation of god. Karl barth wanted we distingueshed theese two words but he wanted also we bind them. The two movements are both necessary. The human word of the christian preaching is able to become the parable of the divine word when christ attests himself in the word of the preacher. It is the promise from which the christian preaching lives. It's also the distress of the preacher who knows never weather jesus-christ makes a miror of theese words or not for his proper word and grace

2

Feneuil, Anthony. "Plus qu'une expérience ? : les enjeux épistémologiques de la notion d'expérience chez Karl Barth et Henri Bergson, 1932." Electronic Thesis or Diss., Lille 3, 2013. http://www.theses.fr/2013LIL30024.

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Cette étude poursuit l’objectif d’introduire la théologie de Barth en philosophie, à l’aide de la pensée de Bergson. Il y est montré que la conception barthienne de l’expérience religieuse peut être légitimement ressaisie sous la forme d’un problème philosophique d’une pleine actualité, celui de l’expérience pure, que la philosophie de Bergson permet de déployer dans toutes ses dimensions philosophiques
This study aims at introducing Barth’s theology into philosophy, using Bergson’s philosophy. It is shown that Barth’s conception of religious experience can legitimately be reformulated as a philosophical problem, the problem of pure experience, which is of the utmost importance in the current philosophical debate, and that Bergson’s though allows to display in all its philosophical scope

3

Yamamoto, Ken. "Dieu fait place à l'autre : Trinité et salut : lecture de Karl Barth et Wolfhart Pannenberg." Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20006.

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Wolfhart pannenberg reproche a karl barth sa methode de la theologie trinitaire qui postule un sujet divin anterieur a sa triple differenciation si bien que le fils et l’esprit sont «unilateralement» dependants du pere, et il se decide pour une autre methode qui souligne une dependance «reciproque» des trois personnes dans la revelation, afin d’affirmer leur unite eschatologique avec l’identite du dieu en soi et du dieu dans l’histoire. Revenant a la theologie de thomas d’aquin, notre etude formule deux modeles qui tiennent compte de la «reciprocite» et de l’«asymetrie» dans la relation divine. Les theologies pannenbergienne et barthienne sont analysees en tant qu’applications de ces modeles, cette derniere etant revisitee avec maurice merleau-ponty. Les implications des deux modeles sont ensuite examinees a l’exemple de la mort du christ qui «prend notre place sur la croix», la theologie barthienne etant encore developpee avec une idee de michel de certeau : «faire place a l’autre»
Wolfhart pannenberg criticizes karl barth for his method of trinitarian theology, which sets up a divine subject prior to his triple differenciation, in such a way that the son and the spirit are ‘one-sidely’ dependent on the father, and he chooses another method, one that emphasizes a triple ‘reciprocal’ dependence disclosed in the revelation, and asserts god’s oneness eschatologically together with the identity of the economic and the immanent trinity. Going back to thomas aquinas, our study formulates two models which take into account both ‘reciprocity’ and ‘asymmetry’ for the divine relation. The trinitarian theologies of pannenberg and barth are analysed as applications of these models, whereas barth’s discussion is reconsidered with the help of maurice merleau-ponty. The results of both models are verified with respect to the christ who ‘takes our place on the cross’, barthian theology being then further developed with michel de certeau’s idea of ‘making place for the other’

4

Feneuil, Anthony. "Plus qu'une expérience ? : les enjeux épistémologiques de la notion d'expérience chez Karl Barth et Henri Bergson, 1932." Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30024.

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Cette étude poursuit l’objectif d’introduire la théologie de Barth en philosophie, à l’aide de la pensée de Bergson. Il y est montré que la conception barthienne de l’expérience religieuse peut être légitimement ressaisie sous la forme d’un problème philosophique d’une pleine actualité, celui de l’expérience pure, que la philosophie de Bergson permet de déployer dans toutes ses dimensions philosophiques
This study aims at introducing Barth’s theology into philosophy, using Bergson’s philosophy. It is shown that Barth’s conception of religious experience can legitimately be reformulated as a philosophical problem, the problem of pure experience, which is of the utmost importance in the current philosophical debate, and that Bergson’s though allows to display in all its philosophical scope

5

Harvill-Burton, Kathleen. "La théologie contre le nazisme : la lutte théologique allemande et la résistance chrétienne française." Doctoral thesis, Université Laval, 2004. http://hdl.handle.net/20.500.11794/66016.

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La thèse entend montrer la dimension religieuse (perverse) présente dans l’idéologie nazie, et faire valoir ainsi l’importance de la lutte livrée par les théologiens allemands et français. Une première analyse des textes d’Alfred Rosenberg et d’Adolf Hitler fera donc ressortir les éléments religieux du nazisme. Les écrits théologiques de Paul Tillich et de Karl Barth feront voir ensuite la déformation démonique du « christianisme positif » proposé par les nazis. Enfin, les écrits et engagements de deux jésuites français, Pierre Chaillet et Gaston Fessard, montreront l’importance de la dimension théologique au sein de la résistance française.

6

Aveline, Jean-Marc. "Pour une théologie christologique des religions : Tillich en débat avec Troeltsch." Doctoral thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/51240.

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La recherche effectuée pour cette thèse a pour but d’établir que c’est en développant, dans la Dogmatique de 1925, une interprétation christologique de l’histoire, interprétation dont l’objectif était de résoudre théologiquement, mais autrement que Barth, le problème posé par Troeltsch à partir de la critique, par l’histoire des religions, de la prétention du christia-nisme à l’absoluité, que Tillich a posé les fondements de sa réflexion future sur la rencontre du christianisme avec les religions. Dès lors, la réflexion élaborée dans les années soixante, loin de représenter un tournant dans la pensée de Tillich, comme on l’a trop souvent laissé entendre, suite aux déclarations de Mircea Eliade, en constitue plutôt l’un des fruits les plus mûrs, susceptible d’apporter une contribution à la fois originale et non encore entrevue, à la recherche contemporaine en théologie des religions

7

Laurand, Raphaël François. "L’être humain image de Dieu : un thème théologique majeur relu à travers l’anthropologie relationnelle de Jean Ansaldi." Electronic Thesis or Diss., Strasbourg, 2015. http://www.theses.fr/2015STRAK001.

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Véritable théologoumène, l’imago Dei apparait comme un thème majeur de la théologie qui permet d’élaborer une anthropologie théologique. Aussi l’imago Dei a pu connaitre plusieurs interprétations dans l’histoire. Ainsi est-il est possible d’identifier deux grandes catégories d’anthropologies théologiques dans le christianisme contemporain : une anthropologie dite « substantialiste » et une anthropologie dite« relationnelle ». Selon l’anthropologie théologique que l’on rencontre le plus fréquemment, l’homme est défini par une propriété qui lui est commune avec Dieu comme l’intelligence ou la faculté d’aimer. Le but de cette thèse est de montrer, à travers le prisme de l’anthropologie relationnelle sans concession de Jean Ansaldi qui interroge sans cesse la légitimité même de l’imago Dei comme fondement biblique d’une anthropologie chrétienne, que cette anthropologie qui semble la plus classique n’est en fait qu’une parenthèse dans l’histoire du christianisme qui, de l’écriture de la Bible jusqu’à la théologie contemporaine, perçoit l’être humain avant tout comme vis-à-vis de Dieu, altérité représentant le Tout Autre, être qui est relation comme Dieu est en lui-même relation
Theologoumenon true, imago Dei appears as a major theme of theology that allows to develop a theologica anthropology. Imago Dei also could know several interpretations in history. Thus it is possible to identify two broad categories of theological anthropology in contemporary Christianity : a so-called "substantialist" anthropology and called "relational" anthropology. According to theological anthropology that the most frequently encountered, man is defined by a property that is common with God as the intelligence or the ability to love. The aim of this thesis is to show, through the prism of relational anthropology uncompromising Jean Ansaldi who constantly questions the legitimacy of imago Dei as a biblical foundation of a Christian anthropology, anthropology seems that the classic is actually a parenthesis in the history of Christianity, writing of the Bible to contemporary theology sees the human being as primarily vis-à-vis God alterity while representing the Other, which is being relationship as God is in himself relationship

8

Kim, Young-Gwan 1967. "Karl Barth's reception in Korea : focusing on ecclesiology in relation to Korean Christian thought." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38211.

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The primary purpose of this thesis is to explore the reception of Karl Barth's theology in Korea by focusing specifically on his doctrine of the Church. This he describes as the gathering, upbuilding and sending of the Christian community. His work, Church Dogmatics, will be examined, and then an attempt will be made to identify how Barth's Christocentric ecclesiology was indigenized and is still received in Korea by examining Korean Christian thought. This will include an investigation of Sung-Bum Yun's theology of Sung.
The secondary purpose of this thesis is: (1) the description of a unique relationship between Christianity and Confucianism, because Korean Confucianism has played an important role in both the explosive growth of the Christian community and provided a basic foundation for the reception of Barth's theology in Korea; (2) the inquiry whether Barth's ecclesiology, especially his theology of mission (the sending of the Christian community), pays sufficient attention to different cultures and religions; and consequently (3) the justification that the indigenization of Barth's Christocentric theology was, and is, genuinely possible with Korean Confucianism, though Barth's theology is typically confined within the European context.
This thesis will be divided into three chapters. Chapter One is designed as a brief sketch of the historical development of early Korean Protestantism and its impact on cultural and religious changes in Korea. This will include a detailed introduction to Korean Confucianism and its community concept and structure.
In the second chapter, an analysis of Barth's ecclesiology is presented by providing a discussion of what constitutes the true church, the upbuilding of the Christian community, and the missionary task of the Christian community.
Chapter Three indicates why Barth's Christocentric ecclesiology can still make an impact on contemporary Korean ecclesiological theology and practice, by exploring a specific overview of the Korean reception of Barth's theology. On this basis, this chapter critically examines and analyzes Sung-Bum Yun's appropriation and misappropriation of Barth's theology.

9

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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Анотація:

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.

10

Yuen, Alfred H. "Barth's theological ontology of Holy Scripture." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=183701.

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Книги з теми "Barth, Karl (1886-1968 ; théologien)":

1

Busch, Eberhard. Karl Barth: His life from letters and autobiographical texts. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1994.

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2

Blaser, Klauspeter. Karl Barth, 1886-1986: Combats, idées, reprises. Bern: Lang, 1987.

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3

Sudhoff, Karl. The way of theology in Karl Barth: Essays and comments. Allison Park, Pa: Pickwick Publications, 1986.

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4

Johnson, William Stacy. The mystery of God: Karl Barth and the postmodern foundations of theology. Louisville, Ky: Westminster John Knox Press, 1997.

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5

Hunsinger, George. How to read Karl Barth: The shape of his theology. New York: Oxford University Press, 1991.

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6

Gignilliat, Mark S. Karl Barth and the Fifth Gospel: Barth's theological exegesis of Isaiah. Aldershot, Hants, England: Ashgate Pub. Ltd., 2008.

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7

Matheny, Paul D. Dogmatics and ethics: The theological realism and ethics of Karl Barth's Church dogmatics. Frankfurt am Main: P. Lang, 1990.

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8

McCormack, Bruce L. Karl Barth's critically realistic dialectical theology: Its genesis and development, 1909-1936. Oxford: Clarendon Press, 1995.

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9

Schmitt, Keith Randall. Death and after-life in the theologies of Karl Barth and John Hick: A comparative study. Amsterdam: Rodopi, 1985.

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10

Mike, Higton, and McDowell John C, eds. Conversing with Barth. Aldershot, Hants, England: Ashgate Pub., 2004.

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Частини книг з теми "Barth, Karl (1886-1968 ; théologien)":

1

Webb, Stephen H. "Karl Barth (1886-1968)." In The Student's Companion to the Theologians, 250–55. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch34.

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2

Bangert, Kurt. "Die Göttlichkeit Gottes: Karl Barth (1886–1968) und die dialektische Revolte." In Gott im liberalen Christentum, 127–42. Wiesbaden: Springer Fachmedien Wiesbaden, 2022. http://dx.doi.org/10.1007/978-3-658-36237-9_8.

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3

"Karl Barth: 1886–1968." In Twentieth-Century Theologians. I.B.Tauris, 2010. http://dx.doi.org/10.5040/9780755626250.ch-006.

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4

Rigby, Cynthia L. "Karl Barth (1886-1968)." In Empire and the Christian Tradition, 337–52. Fortress Press, 2007. http://dx.doi.org/10.2307/j.ctv1hqdj3m.29.

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5

"Karl Barth (1886–1968)." In A Reader in Ecclesiology, 177–80. Routledge, 2016. http://dx.doi.org/10.4324/9781315565118-68.

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6

"Karl Barth (1886–1968)." In The Challenge of History, 197–202. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvp2n4cv.34.

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7

"Definitive Exclusivism: Karl Barth (1886–1968)." In Twentieth Century Christian Responses to Religious Pluralism, 25–41. Routledge, 2016. http://dx.doi.org/10.4324/9781315549521-3.

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8

Lienemann, Wolfgang. "Christlicher Pazifismus. Zum Beispiel Karl Barth (1886–1968)." In Christlich-theologischer Pazifismus im 20. Jahrhundert, 113–40. Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://dx.doi.org/10.5771/9783845276588-113.

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9

Nimmo, Paul T. "The Influence of Barth in Scotland." In The History of Scottish Theology, Volume III, 146–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0011.

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This chapter investigates the influence of the Swiss pastor and academic Karl Barth (1886–1968) upon three important Scottish theologians active in the twentieth century: John McConnachie (1875–1948), H. R. Mackintosh (1870–1936), and T. F. Torrance (1913–2007). Each of these thinkers bears a measure of responsibility for Barth becoming a central conversation partner for theology in Scotland from 1930 onwards, although each had a rather different relationship to his work. This chapter exposits the influence of Barth upon each theologian in detail, attending to their significant publications on Barth as well as to wider contextual factors. It concludes by offering one possible reason for the different influences of Barth upon each of their work and a brief reflection upon the ongoing influence of Barth in Scotland.