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Named one of Church Times 's Best Christian Books This volume provides a much-needed English translation of the sixth edition of what is considered the fundamental text for fully understanding Barthianism. Barth-who remains a powerful influence on European and American theology-argues that the modern Christian preacher and theologian face the same basic problems that con Named one of Church Times 's Best Christian Books This volume provides a much-needed English translation of the sixth edition of what is considered the fundamental text for fully understanding Barthianism. Barth-who remains a powerful influence on European and American theology-argues that the modern Christian preacher and theologian face the same basic problems that confronted Paul. Assessing the whole Protestant argument in relation to modern attitudes and problems, he focuses on topics such as Biblical exegesis; the interrelationship between theology, the Church, and religious experience; the relevance of the truth of the Bible to culture; and what preachers should preach.
This is a devastating book; one that should not be described as anything other than חֵרֶם To completely and utterly destroy and hand over to the LORD. Barth does indeed do precisely that, as he razes hell on the historical critical method to the left, and conservativism to the right. He opposes the Statism to the right and the Socialism to the left.
This truly is theologizing with a hammer. His interaction with theologians and philosophers from Overbeck to Nietzsche, Luther to Kierkegaard, Kant t This is a devastating book; one that should not be described as anything other than חֵרֶם To completely and utterly destroy and hand over to the LORD.
Barth does indeed do precisely that, as he razes hell on the historical critical method to the left, and conservativism to the right. He opposes the Statism to the right and the Socialism to the left.
This truly is theologizing with a hammer. His interaction with theologians and philosophers from Overbeck to Nietzsche, Luther to Kierkegaard, Kant to Zwingli, is outstanding.
He quotes Calvin with ease, and fluidly interacts with the German scholars of his day, not loath to go against and critique popular liberal opinion. Themes such as the Kierkegaardian understanding of God as 'Absolute' and as a Being of an 'infinite qualitative distinction' between man, viz., that He is 'Wholly Other,' permeate through the entire dialectical crescendo. Adam and Christ in the non-historical sense; Faith and Grace in the non-historical sense; Election as an eternal 'Moment.' The Church of Jacob as invisible and the seen visible Church of Esau. The Strong man and Weak man: the parable of faith!
Yes, Barth's dialectic presented here in his Epistle to the Romans should not go away, and indeed it will not. This is not a book bound by time, but is indeed timeless and existentially crushing for the subject who dares to venture thither. As we hear about wars and rumors of wars—and the historical dialectic propels the movement of geo-political events of our κόσμος forward in rapid successive, exponential fashion—we stand condemned under the κρίσις of all humanity: under His veritable and unequivocal 'No.' It seems humanity today is heading for destruction faster than ever before—for no human reaction, no human revolution done within the realm of ερος or inside the parenthetical boundaries of history can bring about divine change! We must tarry, and wait for that divine '—' to level all things. As it stands, we can only weep and cry out: 'O Lord, please save us all.' This is a devastating book, devastating in the intensity of its faith and the thrust of its questions.
Reading it it much like reading Kierkegaard, in that you can be stunned and humbled by how it approaches its core issues even without sharing its Christian belief. I found myself wishing that the evil right-wing ideologues who have co-opted American Christianity could be confronted, from within the faith, by a voice of such stark intelligence and integrity. But, in less temporal terms, and more This is a devastating book, devastating in the intensity of its faith and the thrust of its questions. Reading it it much like reading Kierkegaard, in that you can be stunned and humbled by how it approaches its core issues even without sharing its Christian belief. I found myself wishing that the evil right-wing ideologues who have co-opted American Christianity could be confronted, from within the faith, by a voice of such stark intelligence and integrity. But, in less temporal terms, and more important, I felt deeply moved by Barth's own theological momentum as he wrestles with a key Christian text and comes to terms with what he calls 'an irresistible and all-embracing dissolution of the world of time and things and men.a penetrating and ultimate KRISIS.a negation by which all existence is rolled up.'
This is not a light read. The language is convoluted, the ideas are complex, and the exegesis of Paul's letter to the Romans is far more theological than historical-critical. 'Engrossing' is the wrong word for it. 'all-consuming,' perhaps, does it justice. I heard one reader describe the experience of reading it as going under water. It's a good description as long as 'going under water' includes 'being held under water and then released at the last possible moment.'
I don't generally throw my This is not a light read. The language is convoluted, the ideas are complex, and the exegesis of Paul's letter to the Romans is far more theological than historical-critical. 'Engrossing' is the wrong word for it.
'all-consuming,' perhaps, does it justice. I heard one reader describe the experience of reading it as going under water. It's a good description as long as 'going under water' includes 'being held under water and then released at the last possible moment.' I don't generally throw myself into theology, but Barth's writing has a certain draw to it. Even after finishing the book, I was terrified that his theology is correct. Barth was a genius, and his emphasis on the sovereignty of God is a welcome refrain in this individualistic culture, but his infatuation with the Kantian bifurcation of the noumenal and phenomenal, and his subsequent disparagement of human knowledge were simply unpalatable-and frankly un-Pauline-to me. I'm told he changes his tune a bit in the later books of the Church Dogmatics, so I'll have to see, but for starters, this book didn't really endear me to Barth.
However, if you find yourself Barth was a genius, and his emphasis on the sovereignty of God is a welcome refrain in this individualistic culture, but his infatuation with the Kantian bifurcation of the noumenal and phenomenal, and his subsequent disparagement of human knowledge were simply unpalatable-and frankly un-Pauline-to me. I'm told he changes his tune a bit in the later books of the Church Dogmatics, so I'll have to see, but for starters, this book didn't really endear me to Barth. However, if you find yourself entranced by 19th century liberal German theology, Barth is just the cup of cold water for you. It was helpful to read Peter Berger’s “The Sacred Canopy” at the same time as Barth’s “Epistle,” because Berger’s last chapter on secularization of religion explained much of the background of Barth and neo-orthodoxy that I had only had intimations of when reading “Bonhoeffer” and trying to understand the U.S. Neo-evangelical movement today. Please see my review of The Sacred Canopy for more on that.
The first 200 pages of Barth’s “Epistle” drive home one point above all, that man cannot speak o It was helpful to read Peter Berger’s “The Sacred Canopy” at the same time as Barth’s “Epistle,” because Berger’s last chapter on secularization of religion explained much of the background of Barth and neo-orthodoxy that I had only had intimations of when reading “Bonhoeffer” and trying to understand the U.S. Neo-evangelical movement today. Please see my review of The Sacred Canopy for more on that. The first 200 pages of Barth’s “Epistle” drive home one point above all, that man cannot speak of God. This raises (but does not beg—that is a debating term) the question of why this book was written. The answer is that although Man cannot speak of God, it turns out he, Man (and, in this case, Karl Barth), cannot resist the sinful pull of his desire to nonetheless grind his particular political axe.
Barth bobs and weaves with an aplomb that would make most beltway pundits green with envy as he buries the point that he wants to make deep within his discussion of Christian ethics at nearly the end of the book, after an exhausting 400 plus pages of innumerable odd similes and some downright weird analogies all in service of an effort to explain a paradox that is based on a questionable premise. According to Barth, the modern world (i.e., Germany, and Italy and parts of greater Europe, as its upper middle class got comfortable with fascism and the Nazi program I read the 1933 edition) is bad. The industrial capitalists and bankers who thrive in the revitalization of Germany are bad, the Bolsheviks that urge revolution are bad, the government is bad, the whole human construct of rules and ego is all horribly corrupt. And yet Christians are supposed to quietly go along, follow the doctrine of love of their fellow man. Really, Karl? You really seriously expect, after condemning government and revolutionaries so roundly, you really expect, after repeatedly explaining how man is inexorably sinful and egotistic, you really seriously expect that you can say something like “even the best government is evil,” and people will agree, then turn around and say, “and/but we will not act on that belief.” Well, maybe you were right. Because while there were Christians who went to jail and to concentration camps under the Nazis, the bulk of the Christian population followed along.
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No, it was only later, Karl, when Obama was elected, that suddenly the neo-orthodox wing of the American Protestants starting pulling out your neo-orthodox Archimedian point from its context and arguing that Obama’s government was just like Nazi Germany (see my review of Bonhoeffer) that the fundamental political shit started hitting the proverbial fan. I will not take up space listing the ways in which contemporary evangelical political movement contradicts the Pauline teachings of this, his Letter to the Romans, the ur-text of Christianity itself.
Nearly one third of the more than 500 pages of my copy are dog-eared and have marginalia noting the contradictions. Suffice it to say that Barth’s repeatedly elucidated and accepted Christian facts that all political movements, ipso facto, feed and are fed by Man’s ego and sense of superiority, and that Man has no standing to speak of God at all, apparently do nothing to cause the modern neo-orthodox movement to hesitate from going full force into the political fray. When they say that gay rights and abortion are destroying the country, they may have a point (i.e., that the easing of social license may have unknown, and not immediately perceptible, adverse effects on an individual’s subconscious and conscience), but the point they may have is not the point they put forth as the reason, because that point may not be strong enough to win a political following. Onward Christian soldiers, indeed. They are hiding their motivations, as Keirkegaard said, even from themselves. The truth is not in them. To be fair, Paul never said they had to be honest.
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In fact, I believe elsewhere he advocated being snake-like. So, there you have it. Res ipsa loquitor. Had to set this aside half way through because it was above my reading level and I have a degree in sociology and am fairly well read in 19th century theology and philosophy. Barth explains through exegesis and metaphor many wonderful and inspiring ideas, but they tended to be so complex and varied that I found a hard time linking them together in my mind to make a solitary stream of thought.
I would almost call this book a waste of time if you aren't ready for the mental toll it will bring. But Had to set this aside half way through because it was above my reading level and I have a degree in sociology and am fairly well read in 19th century theology and philosophy. Barth explains through exegesis and metaphor many wonderful and inspiring ideas, but they tended to be so complex and varied that I found a hard time linking them together in my mind to make a solitary stream of thought. I would almost call this book a waste of time if you aren't ready for the mental toll it will bring. But if you are, you will find delight in the mystery of Christ that Barth presents here. On Barth himself, I get nervous about reading him, not because of theological error but in his consistency of action during hitler's reign.
I've read elsewhere that Barth did not rail against the tyrant and even questioned Christians who did at times. This includes Bonhoeffer, who was even considered to be Barthian in perspective, but fought desperately against the nazi regime. It scares me to read this because he presents such a large and heavy presentation of Christ, but did not so clearly present the fruit in more than words. I hope that for those of you who see my review take it as an encouragement to love those Christians who you know. You are blessed to have those around you and it is only by grace that you have them there. Love them well, by this the world sees who we belong to (see john 13). I enjoyed reading this work by Barth.
There were sections of this work that were challenging, exciting, and beneficial. First, I enjoyed his preface for his scholarly banter with those who disagreed with him. I appreciate a man who will call out his detractors that have not understood him because they merely skimmed.
This happens far too much in the scholarly world and is a travesty that is pushed upon scholars due to publishing requirements by their institution. Second, his discussion of the ne I enjoyed reading this work by Barth. There were sections of this work that were challenging, exciting, and beneficial. First, I enjoyed his preface for his scholarly banter with those who disagreed with him. I appreciate a man who will call out his detractors that have not understood him because they merely skimmed. This happens far too much in the scholarly world and is a travesty that is pushed upon scholars due to publishing requirements by their institution. Second, his discussion of the new man was pretty awesome.
In fact, the first 8 chapters of Romans that he comments on changed my life. So why the three star rating? Because of most of the second half.
He seems to confuse Israel and the Church rather unapologetically. Sometimes he reads more into the text, especially in the later section, than he did in the first. These moments when he read into the text were far more uncomfortable for me than the rest of his commentary.
This discomfort could have been because his ideas in these sections were foreign to me, or perhaps due to some unstated presupposition that I could not see. Either way, I enjoyed the book. I plan to read it again if I ever get the chance. I think it is generally a bad idea to interpret scripture through a Kantian lens.
It leads to some troubling conclusions. Barth had a brilliant mind; far more so than my own. Nobody is arguing against that. Historically, I appreciate that he fought adamantly against the liberalism of his day. However in doing so he created a liberalism all his own.
This earns three stars from me, not because I agree with Barth (I don't) but simply for the historical significance of this most famous work of Barth I think it is generally a bad idea to interpret scripture through a Kantian lens. It leads to some troubling conclusions. Barth had a brilliant mind; far more so than my own. Nobody is arguing against that. Historically, I appreciate that he fought adamantly against the liberalism of his day. However in doing so he created a liberalism all his own. This earns three stars from me, not because I agree with Barth (I don't) but simply for the historical significance of this most famous work of Barth.
If anyone desires to critically understand 20th century neo-orthodoxy and its subsequent influence on modern liberal theology they must spend a lot of time getting to know Barth. This commentary is a good place to start. There is not much I can say. This book is such an immensely influential book that there is nothing I can add in terms of writing about it. It should of course be read in its context and with knowledge of the sources and conversation partners that Barth wanted to interact with. Even though I have a fair knowledge of German theology I am sure I miss out a lot simply because of ignorance.
Despite that the book was very rewarding even for me, reading it soon 100 years after the first publication. Ba There is not much I can say. This book is such an immensely influential book that there is nothing I can add in terms of writing about it. It should of course be read in its context and with knowledge of the sources and conversation partners that Barth wanted to interact with. Even though I have a fair knowledge of German theology I am sure I miss out a lot simply because of ignorance. Despite that the book was very rewarding even for me, reading it soon 100 years after the first publication. Barth did something very interesting when he wanted to write WITH Paul.
That makes a completely different type of commentary that I think we would benefit to see more of today. Karl Barth (pronounced 'bart') was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; described him as the most important theologian since. Beginning with his experience as a pastor, he rejected his training in the predominant liberal theology typical of 19th-century Protestantism, especially German. Inst Karl Barth (pronounced 'bart') was a Swiss Reformed theologian whom critics hold to be among the most important Christian thinkers of the 20th century; described him as the most important theologian since. Beginning with his experience as a pastor, he rejected his training in the predominant liberal theology typical of 19th-century Protestantism, especially German. Instead he embarked on a new theological path initially called dialectical theology (due to its stress on the paradoxical nature of divine truth—for instance, God is both grace and judgment), but more accurately called a theology of the Word. Critics have referred to Barth as the father of neo-orthodoxy—a pejorative term emphatically rejected by Barth himself.
Barth's theological thought emphasized the sovereignty of God, particularly through his innovative doctrine of election. His theology has been enormously influential throughout Europe and America.