Miraculous event, breaking in of new time on old. Rev is miracle because rev is in Resurrection of Jesus. These sketch mng for us that there is a fulfilled time, that Gods rev is hist. Now, mng of determ and limit o four time by fulfilled time: 1. Our T taken away. F of T by Rev not complete, but announce imminence of 2.
If T is F in Jesus Christ, our t not endless. The Time of Expectation I. As genuinely expected, Rev is present. Old Testament is witness to this. Expln of J manifest as expected One in Old Testament 1. Like NT, witness to Revfree, once-for-all, concrete act of God. Cov is rev because it expects rev of Jesus Christ. Jesus is the theme. In both, G remains hidden, and declares himself so by rev. Judgment of godless world. Final hiddeness on cross. Sin is human side of Gods hiddenness. In both, G is both present and coming.
Affects rdg of: people, land, temple, lordship of God, judgment, king. Old Testament only confirmed from New Testament point of view, ex eventu. The Time of Recollection I. New Testament is witness to recollection of rev. Cov fulfilled in togetherness of God and Man, free self-relating of god to man.
Incarnation goal of Old Testament, subject of New Testament. Work of God himself; Mediator 2. Witness to rev of hidden G. G bears own wrath, mys. One has died for all. Res points to passion as rev of God, consummate Incarnation, realize cov. New Testament witness to rev that God present as coming God. Easter narratives talk of pure presence of God recoll! All else hangs on these. Easter storiesstammering.
Res not of past, but object of recoll!? Only Gods rev makes it possible. Recall and expectation. NT eschatology. Recoll time not fulfilled. But partakes. The mystery of the revelation of God in Jesus Christ consists in the fact that the eternal Word of God chose, sanctified and assumed human nature and existence into oneness with Himself, in order thus, as very God and very man, to become the Word of reconciliation spoken by God to man. The sign of this mystery revealed in the resurrection of Jesus Christ is the miracle of His birth, that he was conceived by the Holy Ghost, born of the Virgin Mary.
What happens in this life and passion of Christ is thus the concrete content of the revelation which takes place in the event of Easter. We now have to inquire into the presupposition of this work and event, hidden in the life and passion of Christ and revealed in His resurrection. What is the power of the resurrection, and so of this work and event? How can it be the Word of reconciliation, spoken by God to men, at once divinely true and humanly real and effective? Who is the subject of it? Who is Jesus Christ?
And it describes this event in the conceived by the Holy Spirit, born of the Virgin Mary. The merit of the statement is that it denotes the mystery without resolving it away. Rev is mystery, here ultimate. Path to J. Jesus sinlessness obviously consists in His direct admission of the meaning of the incarnation.
Unlike Adam, as the second Adam He does not wish to be as God, but in Adams nature acknowledges before God an Adamic being, the state and position of fallen man, and bears the wrath of God which must fall upon this man, not as a fate but as a righteous necessary wrath.
He does not avoid the burden of this state and position but takes the conditions and consequences upon himself. For where man admits his lost state and lives entirely by Gods mercywhich no man did, but only the God-Man Jesus Christ has doneGod Himself is manifest.
And by that God reconciled the world to Himself. For where man claims no right for himself, but concedes all rights to God alonewhich no man did, but only the God-Man Jesus Christ has donethe world is drawn out of its enmity towards God and reconciled to God. If we paraphrase the statement the Word became flesh by the Word assumed flesh, we guard against the misinterpretation already mentioned, that in the incarnation the Word ceases to be entirely Himself and equal to Himself, i.
God cannot cease to be God. The incarnation is inconceivable, but it is not absurd, and it must not be explained as an absurdity. The Word is the Subject. Words becoming flesh is a sovereign divine act of lordship different from creation. Word became flesh in the divine freedom of the Word. Free love; inward freedom. Miracle, mercy 3. Even in becoming Word still free, sovereign of G. Mary is mother of God. Flesh 1. Creaturely, birth, death. Also a man, but this is work of W, not presupp.
This man not real in self, not 2nd beside W. God himself in person present in flesh; Subject. Hallowing, drawing near. G in flesh, div bearer of what man must bear. J lives by grace. Becamecenter, mystery of rev. Paraphrase became as assumed. G not cease being G. Act of W, Lord. J is God, manhood is predicate of that. Open mystery. Unity as act of God Summary: Xlgystatic-ontic, or dynamic-noetic. Riddle without resting 3.
The Miracle of Christmas I. Now it is no accident that for us the Virgin birth is paralleled by the miracle of which the Easter witness speaks, the miracle of the empty tomb. These two miracles belong together. The constitute, as it were, a single sign.
The miracle rests upon the mystery. The miracle bears witness to the mystery, and the mystery is attested by the miracle. The outpouring of the Holy Spirit is Gods revelation.
In the reality of this event consists our freedom to be the children of God and to know and love and praise Him in His revelation. The work of the Holy Spirit is nothing other than the work of Jesus Christ.
Only by the knowledge of that revelation, the knowledge of Jesus Christ, do we lean that God is a hidden God. And true preaching will direct him rather rigidly to something written, or to his baptism or to the Lords Supper, instead of pointing him in the very slightest to his own or the preachers or other peoples experience.
It will confront him with no other faith than faith in Christ, who died for him and rose again. But if we claim even for a moment that experiences are valid and can be passed on, we find that they are marshy ground upon which neither the preacher nor the hearer can stand or walk. Therefore they are not the object of Christian proclamation. If it is really applied to man in a thoroughly practical way, Christian proclamation does not lead the listener to experiences.
All the experiences to which it might lead are at best ambiguous. It leads them right back through all experiences to the source of all true and proper experience, i. By the outpouring of the Holy Spirit it is possible in the freedom of man for Gods revelation to meet him, because in it he is explicitly told by Gods Word that he possesses one possibility of his own for such a meeting. He lacks everything. It is not merely that he is in a dangerous and damaged state, but in his being toward God he is completely finished and impotent.
He is not only a sick man but a dead one. It was because the world was lost that Christ was born. Therefore, from the very standpoint of Christs birth we have to say, in the very strictest sense, that the world was lost. Man is free in many respects. But he does not possess the possibility of communion with God. But to acknowledge the Word of God means that he is actually free for God. Therefore it is part of the acknowledgment that his actual freedom to acknowledge is a miracle.
To become free for God we must be convinced that we are not already free. Barth echoes that here: It is with God that we are dealing. The revelation of God in the outpouring of the Holy Spirit is the judging but also reconciling presence of God in the world of human religion, that is, in the realm of mans attempts to justify and to sanctify himself before a capricious and arbitrary picture of God.
The Church is the locus of true religion, so far as through grace it lives by grace. The Problem of Religion in Theology I. Religion as Unbelief. Tolerance in the sense of moderation, or superior knowledge, or scepticism is actually the worst form of intolerance. It is a concern, indeed, we must say that it is the one great concern, of godless man.
True Religion I. We can speak of true religion only in the sense in which we speak of a justified sinner. Where it is believed and acknowledged in the Holy Spirit, the revelation of God creates men who do not exit without seeking God in Jesus Christ, and who cannot cease to testify that He has found them.
Man as a Doer of the Word I. If we are not to be betrayed into irrelevant prattling, we must now hold to the Spirit, who is involved in the redemptive conflict with our flesh.
He did not seek, he was sought. He did not find, he was found. God in His eternal Word was free form him. And in the Holy Spirit he, man, was free for God. The Love of God I. In strict analogy with the incarnation of the Word in Jesus Christ, what takes place in man by the revelation of God is this: his humanity is not impaired, but in the Word of God heard and believed by him he finds the Lord, indeed in the strict and proper sense he finds the subject of his humanity, for on his behalf Jesus Christ stands and rightly stands in His humanity at the right hand of the Father.
When they do find God, they are met by grace, which means that they accept, that they receive the gifts proffered, that they approve what is done for them, that it may be done to them. But grace shows that in themselves they are poor and impotent and empty: indeed, that they are adversaries and rebels.
Grace points them away from self, frightens them out of themselves, deprives them of any root or soil or county in themselves, summons them to hold to the promise, to trust in Him, to boast in Him, to take guidance and counsel of Him and Him alone. Grace is the discipline which does not permit them any idolatry or self-righteousness, but bids them say, even when they have done all that it is their duty to do, that they are unprofitable servants.
Grace does not allow of any arrogance, even at a later stage. Grace keeps down. Grace reveals the lethargy and wildness which lie like a heavy load upon even their best thoughts and undertakings. Grace demands of them that they trust only in grace, and live only by graceand by grace really live. The children of God rejoice in it.
This and this alone is what the children of God have sought. The Praise of God I. Whatever else we may understand by the praise of God, we shall always have to understand it as obedience to this commandment. It is contained in it. To that extent it is inferior to it.
But for that very reason it shares its absoluteness. On page and following, Barth expounds upon my neighbor as an event, which is his way of saying that another person becomes our neighbor not by any act of his or her own will or power but only when and where God so chooses.
The church as such and in itself is simply the work of the service which men render one another by mutually proclaiming and showing forth Jesus Christ. For the proper praise of God within this world the Church and this ministry are necessary. And as such he is actually the representative of Jesus Christ. As such he is actually the bearer and representative of the divine compassion. As such he actually directs us to the right praise of God.
For God once spoke as Lord to Moses and the prophets, to the Evangelists and apostles. And now through their written word He speaks as the same Lord to His Church.
Scripture is holy and the Word of God, because by the Holy Spirit it became and will become to the Church a witness to divine revelation. Scripture as a Witness to Divine Revelation The Bible has always remained in the Church as the regular textual basis of proclamation. Barth both distinguishes and yet holds together the Bible and the Word of God: We distinguish the Bible as such from revelation.
A witness is not absolutely identical with that to which it witnesses. This corresponds with the facts upon which the truth of the whole proposition is based. In the Bible we meet with human words written in human speech, and in these words, and therefore by means of them, we hear of the lordship of the triune God. Therefore when we have to do with the Bible, we have primarily to do with this means, with these words, with the witness which as such is not itself revelation but onlyand this is the limitationthe witness to it.
But the concept of witness, especially when we bear clearly in mind its limiting sense, has still something very positive to say. In this limitation the Bible is not distinguished from revelation. It is simply revelation as it comes to us, mediating and therefore accommodating itself to usto us who are not ourselves prophets and apostles, and therefore not the immediate and direct recipients of the one revelation, witnesses of the resurrection of Jesus Christ.
Yet it is for us revelation by means of the word of the prophets and apostles written in the Bible, in which they are still alive for us as the immediate and direct recipients of revelation, and by which they speak to us.
At its decisive centre it attests the resurrection of Jesus Christ from the dead. Preaching and the sacrament of the Church do indeed need the basis and authority and authenticity of the original Word of God in Scripture to be the Word of God.
But Scripture also needs proclamation by preaching and sacrament, for it wills to be read and understood and expounded and the Word of God attested in it wills to have actuality. When the Church has suffered seriously, i. The doctrine of Holy Scripture in the Evangelical Church is that this logical circle is the circle of self-asserting, self-attesting truth into which it is equally impossible to enter as it is to emerge from it: the circle of our freedom which as such is also the circle of our captivity.
The Church does not claim direct and absolute and material authority for itself but for Holy Scripture as the Word of God.
But actual obedience to the authoritative Word of God in Holy Scripture is objectively determined by the fact that those who in the Church mutually confess an acceptance of the witness of Holy Scripture will be ready and willing to listen to one another in expounding and applying it.
By the authority of Holy Scripture on which it is founded, authority in the Church is restricted to an indirect and relative and formal authority. The Authority of the Word I.
In the sphere of the Church of Jesus Christ it is present at all time, and by its mouth it wills to be and will be present at all times. This is the Evangelical confession of faith. Authority Under the Word I. The authority of the Church is the confession of the Church. Church authority always consists in the documented presence of such agreements. There has never been a Biblicist who for all his grandiloquent appeal directly to Scripture against the fathers and tradition has proved himself so independent of the spirit and philosophy of his age and especially of his favourite religious ideas that in his teaching he has really allowed the Bible and the Bible alone to speak reliably by means or in spite of his anti-traditionalism.
It is not advisable for serious students of Scripture so blithely to ignore the 16th century catechisms of the Palatinate and Saxony, or that of the 5th century Bishop of Hippo, or to refuse the guidance and correction afforded by the existence of Church fathers, as that Biblicist programme involves. Otherwise there may be too easy and close an approximation to all kinds of other modern Titanisms. It is, therefore, a commentary. It is not enough for it to repeat biblical texts. It can point to them in order to make clear in what connexion it wishes to explain Scripture.
But at bottom it must speak in its own words, in the words and therefore in the speech of its age. A member of the Church claims direct, absolute and material freedom not for himself, but only for Holy Scripture as the Word of God. But obedience to the free Word of God in Holy Scripture is subjectively conditioned by the fact that each individual who confesses his acceptance of the testimony of Scripture must be willing and prepared to undertake the responsibility for its interpretation and application.
Freedom in the Church is limited as and indirect, relative and formal freedom by the freedom of Holy Scripture in which it is grounded. The Freedom of the Word I.
It will fare ill with the Protestant Church if it is more protestant to speak of freedom than of authority. It must define freedom as the faithfulness with which we can and should trace the divine testimonies. It must define it as a cleaving to canonical Scripture, to the fathers and to the confession, and therefore to ecclesiastical authority.
Freedom under the Word I. Faith itself, obedient faith, but faith, and in the last resort obedient faith alone, is the activity which is demanded of us as members of the Church, the exercise of the freedom which is granted to us under the Word. In so far as God gives the Church the commission to speak about Him, and the Church discharges this commission, it is God Himself who declares His revelation in His witnesses.
The proclamation of the Church is pure doctrine when the human word spoken in it in confirmation of the biblical witness to the revelation offers and creates obedience to the Word of God. Because this is its essential character, function and duty, the word of the Church preacher is the special and immediate object of dogmatic activity. Because Jesus Christ is risen from the dead, we are transposed into the kingdom of God's grace.
This transformation is to be accepted as a fact. In the Church which is charged with this ministry the commitment of the member is beyond computation. There is no possible place for idleness, indifference or lukewarmness. Pure Doctrine as the Problem of Dogmatics I. Christian preaching is speaking about God in the name of Jesus Christ. It is concretely the effort and concern of the Church for the purity of its doctrine. Its problem is essentially the problem of Christian preaching.
Bad dogmaticsbad theologybad preaching. And, conversely: good. The Church. Dogmatics as Ethics Dogmatics invites the teaching Church to listen again to the Word of God in the revelation to which Scripture testifies.
It can do this only if for its own part it adopts the attitude of the hearing Church and therefore itself listens to the Word of God as the norm to which the haring Church knows itself to be subject. The Formal Task of Dogmatics I. That Church proclamation is the Word of God means that God speaks as much for Himself in Church proclamation as He has spoken, speaks and will speak for Himself in Jesus Christ and in the prophets and apostles as witnesses to Jesus Christ.
The Dogmatic Norm Dogmatics summons the listening Church to address itself anew to the task of teaching the Word of God in the revelation attested in Scripture. It can do this only as it accepts itself the position of the teaching Church and is therefore claimed by the Word of God as the object to which the teaching Church as such has devoted itself. The Material Task of Dogmatics 2.
The Dogmatic Method I. Because God's revelation stands in a definite victorious relationship to human darkness, and because God's gracious lordship consists in an overcoming of human rebellion and human need, revelation is in fact the same thing as atonement: the act of God in which He triumphantly transcends the human contradiction and thus turns the need of man to his salvation. Before there was a Foundation, Dr. Some years later it was incorporated and the name was shortened.
But here are our roots. We are committed to the study and learning of Reformed theology, but we are not committed to learning and knowledge for their own sake. We are committed to the study and learning of Reformed theology for the sake of the application of Reformed theology, for the sake of the preaching of the gospel of Jesus Christ, and for the sake of the renewal, the reformation, and the building up of the church of Jesus Christ.
Yes, the significance of explication is application. The book closes with a prayer which I invite all of us to pray: Bless the Lord, O my soul: and all that is within me, bless his holy name. James C. Open navigation menu. Close suggestions Search Search. User Settings. Skip carousel. Carousel Previous. Carousel Next. What is Scribd? Explore Ebooks. Bestsellers Editors' Picks All Ebooks.
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EMBED for wordpress. Want more? Advanced embedding details, examples, and help! The doctrine of the word of God 6 volumes -- v. The doctrine of God 6 volumes -- v. The doctrine of creation 8 volumes -- v. The doctrine of reconciliation 10 volumes -- [v. Index with aids for the preacher 1.
The word of God as the criterion of dogmatics -- 2. The revelation of God : the triune God -- 3. The revelation of God : the incarnation of the word -- 4.
The revelation of God : the outpouring of the Holy Spirit -- 5. Holy scripture -- 6. Barth's theology found its expression mainly through his closely reasoned fourteen-part magnum opus, Die Kirchliche Dogmatik. Having taken over 30 years to write, the Church Dogmatics is regarded as one of the most important theological works of all time, and represents the pinnacle of Barth's achievement as a theologian.
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