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adamrshields's review against another edition
4.0
Short review: this is a relatively short, dense and interesting series of lectures of what is means to be a theologian from one of the most important theologians of the 20th century. I am sure I missed more than I got because it very dense (and I listened to it). I plan on reading it again in print form later.
I do think it is important to actually read theologians, not just read what other people say about them. Many people will have heard of Karl Barth but very few will have actually read him.
My full review on my blog at http://bookwi.se/evangelical-theology-an-introduction-by-karl-barth/
I do think it is important to actually read theologians, not just read what other people say about them. Many people will have heard of Karl Barth but very few will have actually read him.
My full review on my blog at http://bookwi.se/evangelical-theology-an-introduction-by-karl-barth/
mdewit's review against another edition
3.0
The main subject of the book is the “question of proper theology”. In this “swan song” Barth expresses his theology in a succinct way, hence the word introduction in the subtitle. The purpose is to provide an account of evangelical theology and aimed as an alternative to the trend among the younger generation of mixing philosophy and theology. A secondary aim is responding to uneasiness on what Barth has “supposedly been heard to say about the authority of the Bible and the relationship of Geschichte and Historie”. Barth’s thesis is that proper theology is evangelical theology which is different from all other theologies and philosophies, as it “…treats of the God of the Gospel”, hence the appropriate emphasis on evangelical theology in the book’s title.
The book is presented in three main parts. Part I focuses on the question why our modern view of work is not working. Part II evaluates biblical clues on the question whether earthly work will have any heavenly future. Part III unpacks how work, spirituality and mission go together by being heavenly minded and of earthly good.
Chapter 1 introduces the distinctiveness of evangelical theology as (i) a modest theology as its object is a wholly different God, (ii) a free science presupposing human existence, particular faith and reason, (iii) a critical science following the living God in history, and (iv) a theology that expresses the good Word of mercy that calls for gratitude (Chapter 1). Throughout the book these distinguishing characteristics reappear as Barth expounds on his thesis. Theology is preceded by the Word of God and responds modestly as human logic is only analogy to the Word. Freedom is found by obeying God’s Word (Chapter 2). The biblical and secondary witnesses of the Word confront theology to seek the truth, a task that demands critical scientific effort (Chapter 3) and freedom to reflect on a community’s inherited witness and confessions (Chapter 4). Freedom is found in the Spirit and bestowed in free mercy on theologians (Chapter 5). Treating of the God of the gospel demands a personal response from the theologian. Wonder at biblical miracles, culminated in the new event of Jesus Christ is a concrete fact of grace, responded to in gratitude (Chapter 6). God meets, encounters and challenges the “little theologian” who is “freed to be concerned with his object” (Chapter 7). To be assigned this duty is a privilege, requires commitment and is terrifying. Theology cannot be bound by general regulations, as it is a free science that is only bound to its object alone (Chapter 8). The existential phenomena (wonder, concern and commitment) come from the event of faith; that is when someone is “overcome by God’s Word and its Spirit of power”, and freed to affirm God’s Word. Faith keeps on seeking reasoned understanding (Chapter 9). As the theologian often works in solitude from the world and in the Church, it is an exclusive faith in and obedience to God’s Word that distinguishes theology from other human experiences (Chapter 10). The never-ending quest for truth (reason) and uncertainty gives rise to doubt, as all humans (including theologians) are sinful (Chapter 11). God may even withdraw himself from human theological work (an event referred to as “temptation”), being only useful by the mercy of God (Chapter 12). Such dangers to theology call for endurance, in the face of God’s judgment in solidarity with everyone else, but it also receives hope in the grace of God (Chapter 13). Theology can only be done in the act of prayer and begins when humans place themselves modestly out of the picture (Chapter 14). Theological study is conversing with prophets, apostles and other theologians in a critical, reasoned way, yet theologians are free to read biblical texts with a “Yes of faith” (Chapter 15). The basis of modesty that befits theology is service towards the purpose of others. The special service of theology is the “question about truth”, standing in a “salutary tension” with the Church’s course and direction (Chapter 16). Finally, biblical love (“Agape”) is a new freedom for the other one, and because of this freedom for the other there is love. The object of theology is the one true God and one true man Jesus Christ, and in him the indispensible condition of perfect love (Chapter 17).
Barth succeeded in setting evangelical theology apart from any other philosophy or theology. Not only does he clearly root his theology in the Word of God, as revealed in Jesus Christ, and testified to through the Spirit, but he also expounds deeply on the existential implications of a confrontation with the object of theology, the God of the Gospel. Barth clarifies that theology is not one’s own ideas and abstractions, but the Word of God to which it responds. Barth affirms the reality of revelation in the history of Jesus Christ as rooted in Israel’s history and soaring high above it. Barth clarifies that he does not dispute the authority of the Bible. The Word of God in both histories was heard by several primary witnesses, and later testified to by secondary witnesses. God has revealed himself in Jesus Christ, an event on which Scripture is the only authoritative Word. Through the powerful work of the Spirit God discloses himself freely to humans anew. Evangelical theology can only be spiritual theology and it is only by the demonstration of the powerful work of the Spirit that proper theology can prove itself. That is why Barth can make the claim that the living Word demands a personal response from the theologian. What might have been initially treated as an object of philosophical study is in reality the living God demanding an answer to his revelation. Barth wants to prepare his readers for the existential implications of meeting the living God, and keep on pointing them to the indispensible conditions of theological science already granted by its object, namely the power of the Spirit and a response of faith, hope and love.
What impressed me most is that Barth takes human existence seriously. The reality of the living God meeting me, a theological student, finds a place in his theology. His emphasis on the Spirit also resonates. That I can trust the Spirit and be receptive to Him as a life-giving force for theology everyday anew is a vital reminder for anyone schooled in modern academic philosophies. I also appreciated his emphasis on the fundamental act of obedience. Freedom in the Spirit is not something to use theologically at my own will, but only in a framework of obedience cultivated by an active spirituality in study, prayer and Sabbath-keeping. I am interested in Barth’s ideas that the integration of theology with science and culture cannot be carried to completion and appreciate his insistence that the unity of divine and human knowledge cannot be achieved.
I wonder how a workable engagement between theology and other sciences can still be achieved though. For years I have felt the pulsating movement of what Barth refers to as “scientific Eros” - the desire to know. I am intrigued by Barth’s proposal that it is still valid as a serving and not a ruling motive. But, what is the structure of the ruling motive “Agape”? A negative aspect of the book is that Barth leaves the reader with little to go on. By appealing to the altogether different source of knowledge of perfect love in Jesus Christ, evangelical theology may paradoxically cut itself of from actively witnessing in science and in culture. Another real negative impression is that the book lacks an index, which is a vital oversight.
In summary, this book by the later Barth is not only a succinct reaction to his critics, but also highly recommended to every theological student serious about the inevitable response to their object, the living God himself.
The book is presented in three main parts. Part I focuses on the question why our modern view of work is not working. Part II evaluates biblical clues on the question whether earthly work will have any heavenly future. Part III unpacks how work, spirituality and mission go together by being heavenly minded and of earthly good.
Chapter 1 introduces the distinctiveness of evangelical theology as (i) a modest theology as its object is a wholly different God, (ii) a free science presupposing human existence, particular faith and reason, (iii) a critical science following the living God in history, and (iv) a theology that expresses the good Word of mercy that calls for gratitude (Chapter 1). Throughout the book these distinguishing characteristics reappear as Barth expounds on his thesis. Theology is preceded by the Word of God and responds modestly as human logic is only analogy to the Word. Freedom is found by obeying God’s Word (Chapter 2). The biblical and secondary witnesses of the Word confront theology to seek the truth, a task that demands critical scientific effort (Chapter 3) and freedom to reflect on a community’s inherited witness and confessions (Chapter 4). Freedom is found in the Spirit and bestowed in free mercy on theologians (Chapter 5). Treating of the God of the gospel demands a personal response from the theologian. Wonder at biblical miracles, culminated in the new event of Jesus Christ is a concrete fact of grace, responded to in gratitude (Chapter 6). God meets, encounters and challenges the “little theologian” who is “freed to be concerned with his object” (Chapter 7). To be assigned this duty is a privilege, requires commitment and is terrifying. Theology cannot be bound by general regulations, as it is a free science that is only bound to its object alone (Chapter 8). The existential phenomena (wonder, concern and commitment) come from the event of faith; that is when someone is “overcome by God’s Word and its Spirit of power”, and freed to affirm God’s Word. Faith keeps on seeking reasoned understanding (Chapter 9). As the theologian often works in solitude from the world and in the Church, it is an exclusive faith in and obedience to God’s Word that distinguishes theology from other human experiences (Chapter 10). The never-ending quest for truth (reason) and uncertainty gives rise to doubt, as all humans (including theologians) are sinful (Chapter 11). God may even withdraw himself from human theological work (an event referred to as “temptation”), being only useful by the mercy of God (Chapter 12). Such dangers to theology call for endurance, in the face of God’s judgment in solidarity with everyone else, but it also receives hope in the grace of God (Chapter 13). Theology can only be done in the act of prayer and begins when humans place themselves modestly out of the picture (Chapter 14). Theological study is conversing with prophets, apostles and other theologians in a critical, reasoned way, yet theologians are free to read biblical texts with a “Yes of faith” (Chapter 15). The basis of modesty that befits theology is service towards the purpose of others. The special service of theology is the “question about truth”, standing in a “salutary tension” with the Church’s course and direction (Chapter 16). Finally, biblical love (“Agape”) is a new freedom for the other one, and because of this freedom for the other there is love. The object of theology is the one true God and one true man Jesus Christ, and in him the indispensible condition of perfect love (Chapter 17).
Barth succeeded in setting evangelical theology apart from any other philosophy or theology. Not only does he clearly root his theology in the Word of God, as revealed in Jesus Christ, and testified to through the Spirit, but he also expounds deeply on the existential implications of a confrontation with the object of theology, the God of the Gospel. Barth clarifies that theology is not one’s own ideas and abstractions, but the Word of God to which it responds. Barth affirms the reality of revelation in the history of Jesus Christ as rooted in Israel’s history and soaring high above it. Barth clarifies that he does not dispute the authority of the Bible. The Word of God in both histories was heard by several primary witnesses, and later testified to by secondary witnesses. God has revealed himself in Jesus Christ, an event on which Scripture is the only authoritative Word. Through the powerful work of the Spirit God discloses himself freely to humans anew. Evangelical theology can only be spiritual theology and it is only by the demonstration of the powerful work of the Spirit that proper theology can prove itself. That is why Barth can make the claim that the living Word demands a personal response from the theologian. What might have been initially treated as an object of philosophical study is in reality the living God demanding an answer to his revelation. Barth wants to prepare his readers for the existential implications of meeting the living God, and keep on pointing them to the indispensible conditions of theological science already granted by its object, namely the power of the Spirit and a response of faith, hope and love.
What impressed me most is that Barth takes human existence seriously. The reality of the living God meeting me, a theological student, finds a place in his theology. His emphasis on the Spirit also resonates. That I can trust the Spirit and be receptive to Him as a life-giving force for theology everyday anew is a vital reminder for anyone schooled in modern academic philosophies. I also appreciated his emphasis on the fundamental act of obedience. Freedom in the Spirit is not something to use theologically at my own will, but only in a framework of obedience cultivated by an active spirituality in study, prayer and Sabbath-keeping. I am interested in Barth’s ideas that the integration of theology with science and culture cannot be carried to completion and appreciate his insistence that the unity of divine and human knowledge cannot be achieved.
I wonder how a workable engagement between theology and other sciences can still be achieved though. For years I have felt the pulsating movement of what Barth refers to as “scientific Eros” - the desire to know. I am intrigued by Barth’s proposal that it is still valid as a serving and not a ruling motive. But, what is the structure of the ruling motive “Agape”? A negative aspect of the book is that Barth leaves the reader with little to go on. By appealing to the altogether different source of knowledge of perfect love in Jesus Christ, evangelical theology may paradoxically cut itself of from actively witnessing in science and in culture. Another real negative impression is that the book lacks an index, which is a vital oversight.
In summary, this book by the later Barth is not only a succinct reaction to his critics, but also highly recommended to every theological student serious about the inevitable response to their object, the living God himself.
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