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Karl Barth
Karl Barth
(/bɑːrθ/;[1] German: [baʀt]; (1886-05-10)May 10, 1886 – (1968-12-10)December 10, 1968) was a Swiss Reformed
Reformed
theologian who is often regarded as the greatest Protestant
Protestant
theologian of the twentieth century.[2][3] His influence expanded well beyond the academic realm to mainstream culture, leading him to be featured on the cover of Time on April 20, 1962.[4] Beginning with his experience as a pastor, Barth rejected his training in the predominant liberal theology typical of 19th-century European Protestantism. He also rejected more conservative forms of Christianity.[5][6] Instead he embarked on a new theological path initially called dialectical theology due to its stress on the paradoxical nature of divine truth (e.g., God's relationship to humanity embodies both grace and judgment).[7] Many critics have referred to Barth as the father of neo-orthodoxy[5] – a term that Barth emphatically rejected.[8] A more charitable description of his work might be "a theology of the Word".[9][10] Barth's work had a profound impact on twentieth century theology and figures such as Dietrich Bonhoeffer – who supported the Confessing Church – Thomas F. Torrance, Reinhold Niebuhr, Jacques Ellul, Stanley Hauerwas, Hans Küng, Jürgen Moltmann, and novelists such as John Updike
John Updike
and Miklós Szentkuthy. Barth's unease with the dominant theology which characterized Europe led him to become a leader in the Confessing Church
Confessing Church
in Germany, which actively opposed Adolf Hitler
Adolf Hitler
and the Nazi regime.[11] In particular, Barth and other members of the movement vigorously attempted to prevent the Nazis from taking over the existing church and establishing a state church controlled by the regime. This culminated in Barth's authorship of the Barmen Declaration, which fiercely criticized Christians who supported the Nazis.[12] One of the most prolific and influential theologians of the twentieth century,[13] Barth emphasized the sovereignty of God, particularly through his reinterpretation of the Calvinistic doctrine of election, the sinfulness of humanity, and the "infinite qualitative distinction between God and mankind". His most famous works are his The Epistle to the Romans, which marked a clear break from his earlier thinking, and his massive thirteen-volume work Church Dogmatics, one of the largest works of systematic theology ever written.[14]

Contents

1 Early life and education 2 The Epistle to the Romans 3 Barmen Declaration 4 Church Dogmatics 5 Later life and death 6 Theology

6.1 Trinitarian focus 6.2 Election 6.3 Salvation 6.4 Understanding of Mary 6.5 Barth, liberals, and fundamentalists

7 Influence on Christian ethics 8 Relationship with Charlotte von Kirschbaum 9 In literature 10 Center for Barth Studies 11 Writings

11.1 The Church Dogmatics
Church Dogmatics
in English translation 11.2 Audio

12 References 13 Sources 14 External links

Early life and education[edit] Karl Barth
Karl Barth
was born on May 10, 1886, in Basel, Switzerland, to Johann Friedrich "Fritz" Barth and Anna Katharina (Sartorius) Barth. Fritz Barth was a theology professor and pastor who would greatly influence his son's life. In particular, Fritz Barth was fascinated by philosophy, especially the implications of Friedrich Nietzsche's theories on free will. Barth spent his childhood years in Bern. One of the places at which he studied was Marburg University, where he was taught for a year by the Jewish Kantian thinker, Hermann Cohen. From 1911 to 1921 he served as a Reformed
Reformed
pastor in the village of Safenwil in the canton of Aargau. In 1913 he married Nelly Hoffmann, a talented violinist. They had a daughter and four sons, one of whom was the New Testament scholar Markus Barth (October 6, 1915 – July 1, 1994). Later he was professor of theology in Göttingen
Göttingen
(1921–1925), Münster
Münster
(1925–1930) and Bonn
Bonn
(1930–1935) (Germany). While serving at Göttingen
Göttingen
he met Charlotte von Kirschbaum, who became his long-time secretary and assistant; she played a large role in the writing of his epic, the Church Dogmatics.[15] He had to leave Germany in 1935 after he refused to swear allegiance to Adolf Hitler
Adolf Hitler
and went back to Switzerland
Switzerland
and became a professor in Basel
Basel
(1935–1962). Barth was originally trained in German Protestant
Protestant
Liberalism under such teachers as Wilhelm Herrmann, but he reacted against this theology at the time of the First World War. His reaction was fed by several factors, including his commitment to the German and Swiss Religious Socialist movement surrounding men such as Hermann Kutter, the influence of the biblical realism movement surrounding men such as Christoph Blumhardt
Christoph Blumhardt
and Søren Kierkegaard, and the effect of the skeptical philosophy of Franz Overbeck. Kierkegaard’s influence on Barth’s early theology is evident in The Epistle to the Romans. The early Barth read at least three volumes of Kierkegaard’s works: Practice in Christianity, The Moment, and an Anthology from his journals and diaries. Almost all key terms from Kierkegaard which had an important role in The Epistle to the Romans can be found in Practice in Christianity. The concept of the indirect communication, the paradox, and the moment of Practice in Christianity, in particular, confirmed and sharpened Barth’s ideas on contemporary Christianity and the Christian life.[16] The most important catalyst, however, was Barth's reaction to the support that most of his liberal teachers voiced for German war aims. The 1914 " Manifesto of the Ninety-Three German Intellectuals to the Civilized World"[17] carried the signature of his former teacher Adolf von Harnack. Barth believed that his teachers had been misled by a theology which tied God too closely to the finest, deepest expressions and experiences of cultured human beings, into claiming divine support for a war which they believed was waged in support of that culture – the initial experience of which appeared to increase people's love of and commitment to that culture. Much of Barth's early theology can be seen as a reaction to the theology of Friedrich Schleiermacher.[18] The Epistle to the Romans[edit] Main article: The Epistle to the Romans (Barth) Barth first began his commentary The Epistle to the Romans (Ger. Der Römerbrief) in the summer of 1916 while he was still a pastor in Safenwil, with the first edition appearing in December 1918 (but with a publication date of 1919). On the strength of the first edition of the commentary, Barth was invited to teach at the University of Göttingen. Barth decided around October 1920 that he was dissatisfied with the first edition and heavily revised it the following eleven months, finishing the second edition around September 1921.[19] Particularly in the thoroughly re-written second edition of 1922, Barth argued that the God who is revealed in the cross of Jesus challenges and overthrows any attempt to ally God with human cultures, achievements, or possessions. The book's popularity led to its republication and reprinting in several languages. In the decade following the First World War, Barth was linked with a number of other theologians – actually very diverse in outlook – who had reacted against their teachers' liberalism, in a movement known as "Dialectical Theology" (Ger. Dialektische Theologie). The members of the movement included Rudolf Bultmann, Eduard Thurneysen, Eberhard Grisebach, Emil Brunner, and Friedrich Gogarten.[20] Barmen Declaration[edit] In 1934, as the Protestant
Protestant
Church attempted to come to terms with the Third Reich, Barth was largely responsible for the writing of the Barmen declaration
Barmen declaration
(Ger. Barmer Erklärung). This declaration rejected the influence of Nazism
Nazism
on German Christianity by arguing that the Church's allegiance to the God of Jesus Christ should give it the impetus and resources to resist the influence of other lords, such as the German Führer, Adolf Hitler.[21] Barth mailed this declaration to Hitler personally. This was one of the founding documents of the Confessing Church
Confessing Church
and Barth was elected a member of its leadership council, the Bruderrat. He was forced to resign from his professorship at the University of Bonn
Bonn
in 1935 for refusing to swear an oath to Hitler. Barth then returned to his native Switzerland, where he assumed a chair in systematic theology at the University of Basel. In the course of his appointment he was required to answer a routine question asked of all Swiss civil servants: whether he supported the national defense. His answer was, "Yes, especially on the northern border!" The newspaper Neue Zürcher Zeitung
Neue Zürcher Zeitung
carried his 1936 criticism of Martin Heidegger for his support of the Nazis.[22] In 1938 he wrote a letter to a Czech colleague Josef Hromádka in which he declared that soldiers who fought against the Third Reich
Third Reich
were serving a Christian cause. Church Dogmatics[edit]

Karl Barth's Church Dogmatics

Barth's theology found its most sustained and compelling expression in his thirteen-volume magnum opus, the Church Dogmatics
Church Dogmatics
(Ger. "Kirchliche Dogmatik"). Widely regarded as an important theological work, the Church Dogmatics
Church Dogmatics
represents the pinnacle of Barth's achievement as a theologian. Church Dogmatics
Church Dogmatics
runs to over six million words and 8,000 pages (in English; over 9,000 in German) – one of the longest works of systematic theology ever written.[23][24][25] The Church Dogmatics
Church Dogmatics
address four major doctrines: Revelation, God, Creation, and Atonement or Reconciliation. Barth had initially also intended to complete his dogmatics by addressing the doctrines of redemption and eschatology, but decided not to complete the project in the later years of his life.[26] Later life and death[edit]

Photo of Karl Barth
Karl Barth
on jacket of one of his books

After the end of the Second World War, Barth became an important voice in support both of German penitence and of reconciliation with churches abroad. Together with Hans-Joachim Iwand, he authored the Darmstadt Statement in 1947 – a more concrete statement of German guilt and responsibility for the Third Reich
Third Reich
and Second World War than the 1945 Stuttgart Declaration of Guilt. In it, he made the point that the Church's willingness to side with anti-socialist and conservative forces had led to its susceptibility for National Socialist ideology. In the context of the developing Cold War, that controversial statement was rejected by anti-Communists in the West who supported the CDU course of re-militarization, as well as by East German dissidents who believed that it did not sufficiently depict the dangers of Communism. He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences
American Academy of Arts and Sciences
in 1950.[27] In the 1950s, Barth sympathized with the peace movement and opposed German rearmament.

Karl Barth
Karl Barth
in 1956

Barth wrote a 1960 article for The Christian Century regarding the "East-West question" in which he denied any inclination toward Eastern communism and stated he did not wish to live under Communism or wish anyone to be forced to do so; he acknowledged a fundamental disagreement with most of those around him, writing: "I do not comprehend how either politics or Christianity require [sic] or even permit such a disinclination to lead to the conclusions which the West has drawn with increasing sharpness in the past 15 years. I regard anticommunism as a matter of principle an evil even greater than communism itself."[28] In 1962, Barth visited the United States and lectured at Princeton Theological Seminary, the University of Chicago, the Union Theological Seminary and the San Francisco Theological Seminary. He was invited to be a guest at the Second Vatican Council. At the time Barth's health did not permit him to attend. However, he was able to visit the Vatican and be a guest of the pope in 1967, after which he wrote the small volume Ad Limina Apostolorum [At the Threshold of the Apostles].[29] Barth was featured on the cover of the April 20, 1962 issue of Time magazine, an indication that his influence had reached out of academic and ecclesiastical circles and into mainstream American religious culture.[30] Barth died on December 10, 1968, at his home in Basel, Switzerland. The evening before his death, he had encouraged his lifelong friend Eduard Thurneysen that he should not be downhearted, "For things are ruled, not just in Moscow or in Washington or in Peking, but things are ruled – even here on earth—entirely from above, from heaven above.”[31] Theology[edit] Trinitarian focus[edit] One major objective of Barth is to recover the doctrine of the Trinity in theology from its putative loss in liberalism.[32] His argument follows from the idea that God is the object of God's own self-knowledge, and revelation in the Bible means the self-unveiling to humanity of the God who cannot be discovered by humanity simply through its own intuition.[33] God's revelation comes to man 'vertically from above' (Senkrecht von Oben). Election[edit] One of the most influential and controversial features of Barth's Dogmatics was his doctrine of election ( Church Dogmatics
Church Dogmatics
II/2). Barth's theology entails a rejection of the idea that God chose each person to either be saved or damned based on purposes of the Divine will, and it was impossible to know why God chose some and not others.[34] Barth's doctrine of election involves a firm rejection of the notion of an eternal, hidden decree.[35] In keeping with his Christo-centric methodology, Barth argues that to ascribe the salvation or damnation of humanity to an abstract absolute decree is to make some part of God more final and definitive than God's saving act in Jesus Christ. God's absolute decree, if one may speak of such a thing, is God's gracious decision to be for humanity in the person of Jesus Christ. Drawing from the earlier Reformed
Reformed
tradition, Barth retains the notion of double predestination but makes Jesus himself the object of both divine election and reprobation simultaneously; Jesus embodies both God's election of humanity and God's rejection of human sin.[36] While some regard this revision of the doctrine of election as an improvement[37] on the Augustinian- Calvinist
Calvinist
doctrine of the predestination of individuals, critics, namely Brunner,[38] have charged that Barth's view amounts to a soft universalism, thereby departing from Augustinian-Calvinism. Barth’s doctrine of objective atonement develops as he distances himself from Anselm of Canterbury’s doctrine of the atonement.[39] In The Epistle to the Romans, Barth endorses Anselm’s idea that God who is robbed of his honor must punish those who robbed him. In Church Dogmatics I/2, Barth advocates divine freedom in the incarnation with the support of Anselm’s Cur Deus Homo. Barth holds that Anselm’s doctrine of the atonement preserves both God’s freedom and the necessity of Christ’s incarnation. The positive endorsement of Anselmian motives in Cur Deus Homo
Cur Deus Homo
continues in Church Dogmatics
Church Dogmatics
II/1. Barth maintains with Anselm that the sin of humanity cannot be removed by the merciful act of divine forgiveness alone. In Church Dogmatics IV/1, however, Barth’s doctrine of the atonement diverges from that of Anselm.[40] By over-christologizing the doctrine, Barth completes his formulation of objective atonement. He finalizes the necessity of God’s mercy at the place where Anselm firmly establishes the dignity and freedom of the will of God.[41] In Barth’s view, God’s mercy is identified with God’s righteousness in a distinctive way where God’s mercy always takes the initiative. The change in Barth’s reception of Anselm’s doctrine of the atonement shows that Barth’s doctrine entails support for universalism.[42] Salvation[edit] Barth argued that previous perspectives on sin and salvation, influenced by strict Calvinist
Calvinist
thinking, sometimes misled Christians into thinking that predestination set up humanity such that the vast majority of human beings were foreseen to disobey and reject God, with damnation coming to them as a matter of fate. Barth's view of salvation is centrally Christological, with his writings stating that in Jesus Christ the reconciliation of all of mankind to God has essentially already taken place and that through Christ man is already elect and justified. Though not an advocate of Christian universalism, strictly speaking, Barth asserted that eternal salvation for everyone, even those that reject God, is a possibility that isn't just an open question but should be hoped for by Christians as a matter of grace; specifically, he wrote, "Even though theological consistency might seem to lead our thoughts and utterances most clearly in this direction, we must not arrogate to ourselves that which can be given and received only as a free gift", just hoping for total reconciliation.[43] Barth, in the words of a later scholar, went a "significant step beyond traditional theology" in that he argued against more conservative strains of Protestant
Protestant
Christianity in which damnation is seen as an absolute certainty for many or most people. To Barth, Christ's grace is central.[43] Understanding of Mary[edit] Main article: Karl Barth's views on Mary Unlike many Protestant
Protestant
theologians, Barth wrote on the topic of Mariology
Mariology
(the theological study of Mary). Barth's views on the subject agreed with much Roman Catholic dogma but he disagreed with the Catholic veneration of Mary. Aware of the common dogmatic tradition of the early Church, Barth fully accepted the dogma of Mary as the Mother of God, seeing a rejection of that title equivalent to rejecting the doctrine that Christ's human and divine natures are inseparable (contra the Nestorian heresy). Through Mary, Jesus belongs to the human race. Through Jesus, Mary is Mother of God.[44] Barth, liberals, and fundamentalists[edit]

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A desk in Karl Barth's old office with a painting of Matthias Grünewald’s crucifixion scene.

Although Barth's theology rejected German Protestant
Protestant
liberalism, his theology has usually not found favour with those at the other end of the theological spectrum: confessionalists and fundamentalists. His doctrine of the Word of God, for instance, holds that Christ is the Word of God, and does not proceed by arguing or proclaiming that the Bible must be uniformly historically and scientifically accurate, and then establishing other theological claims on that foundation. Some fundamentalist critics have joined liberals in referring to Barth as "neo-orthodox" because,[45] while his theology retains most or all of the tenets of their understanding of Christianity, he is seen as rejecting the belief which is a linchpin of their theological system: biblical inerrancy. Such critics believe the written text must be considered to be historically accurate and verifiable and see Barth's view as a separation of theological truth from historical truth.[46] Barth could respond by saying that the claim that the foundation of theology is biblical inerrancy is to use a foundation other than Jesus Christ, and that our understanding of Scripture's accuracy and worth can only properly emerge from consideration of what it means for it to be a true witness to the incarnate Word, Jesus. The relationship between Barth, liberalism, and fundamentalism goes far beyond the issue of inerrancy, however. From Barth's perspective, liberalism, as understood in the sense of the 19th century with Friedrich Schleiermacher
Friedrich Schleiermacher
and Hegel
Hegel
as its leading exponents and not necessarily expressed in any particular political ideology, is the divinization of human thinking. This, to him, inevitably leads one or more philosophical concepts to become the false God, thus attempting to block the true voice of the living God. This, in turn, leads to the captivity of theology by human ideology. In Barth's theology, he emphasizes again and again that human concepts of any kind, breadth or narrowness quite beside the point, can never be considered as identical to God's revelation. In this aspect, Scripture is also written human language, which bears witness to the self-revelation of God in Jesus Christ. Scripture cannot be considered as identical to God's self-revelation, which is properly only Jesus Christ. However, in his freedom and love, God truly reveals himself through human language and concepts, with a view toward their necessity in reaching fallen humanity. Thus Barth claims that Christ is truly presented in Scripture and the preaching of the church, echoing a stand expressed in his native Swiss Reformed
Reformed
Church's Helvetic Confession of the 16th century. He opposes any attempts to closely relate theology and philosophy, although Barth consistently insists that he is not "anti-philosophical."[47] His approach in that respect is predominantly Christocentric, and is thus termed "kerygmatic", as opposed to "apologetic". Influence on Christian ethics[edit] Among many other areas, Barth has also had a profound influence on modern Christian ethics.[48][49][50][51] He has influenced the work of ethicists such as Stanley Hauerwas, John Howard Yoder, Jacques Ellul and Oliver O'Donovan.[48][52][53] Relationship with Charlotte von Kirschbaum[edit] Charlotte von Kirschbaum was Barth's secretary and theological assistant for more than three decades.[54] When Barth first met her in 1924 he had already been married for 12 years and, in 1929, she moved into the Barth family household, which included his wife Nelly and five children.[54] George Hunsinger summarizes the influence of von Kirschbaum on Barth's work: "As his unique student, critic, researcher, adviser, collaborator, companion, assistant, spokesperson, and confidante, Charlotte von Kirschbaum was indispensable to him. He could not have been what he was, or have done what he did, without her."[55] The long-standing work relationship was not without its difficulties.[56] It caused offense among some of Barth's friends, as well as his mother.[57] While Nelly supplied the household and the children, von Kirschbaum and Barth shared an academic relationship. The feminist scholar, Suzanne Selinger says "[p]art of any realistic response to the subject of Barth and von Kirschbaum must be anger", because she has been largely unrecognized by Barthian scholars for her work.[58] Barth lauds von Kirschbaum for her assistance in the preface of Church Dogmatics: Volume 3 – The Doctrine of Creation Part 3.[59] An article written in 2017 by Christiane Tietz (originally a paper she delivered at the 2016 American Academy of Religion
Religion
in San Antonio, Texas) for the academic journal Theology
Theology
Today engages letters released in both 2000 and 2008 written by Barth, Charlotte von Kirschbaum, and Nelly Barth, which discuss the complicated relationship between all three individuals that occurred over the span of 40 years. The letters published in 2008 between von Kirschbaum and Barth from 1925-1935 made public "the deep, intense, and overwhelming love between these two human beings." [60] In literature[edit] In John Updike's Roger's Version, Roger Lambert is a professor of religion. Lambert is influenced by the works of Karl Barth. That is the primary reason that he rejects his student's attempt to use computational methods to understand God. Harry Mulisch's The Discovery of Heaven makes mentions of Barth's Church Dogmatics, as does David Markson's The Last Novel. In the case of Mulisch and Markson, it is the ambitious nature of the Church Dogmatics that seems to be of significance. In the case of Updike, it is the emphasis on the idea of God as "Wholly Other" that is emphasized. In Marilynne Robinson's Gilead, the preacher John Ames reveres Barth's "Epistle to the Romans" and refers to it as his favorite book other than the Bible. Whittaker Chambers
Whittaker Chambers
cites Barth in nearly all his books: Witness (p. 507), Cold Friday (p. 194), and Odyssey of a Friend (pp. 201, 231). Center for Barth Studies[edit] Princeton Theological Seminary, where Barth lectured in 1962, houses the Center for Barth Studies, which is dedicated to supporting scholarship related to the life and theology of Karl Barth. The Barth Center was established in 1997 and sponsors seminars, conferences, and other events. It also holds the Karl Barth
Karl Barth
Research Collection, the largest in the world, which contains nearly all of Barth's works in English and German, several first editions of his works, and an original handwritten manuscript by Barth.[61][62] Writings[edit]

The Epistle to the Romans (Ger. Der Römerbrief I, 1st ed., 1919) The Epistle to the Romans (Ger. Der Römerbrief. Zweite Fassung, 1922). E. C. Hoskyns, trans. London: Oxford University Press, 1933, 1968 ISBN 0-19-500294-6 The Word of God and The Word of Man (Ger. Das Wort Gottes und die Theologie, 1928). New York: Harper & Bros, 1957. ISBN 978-0-8446-1599-8; The Word of God and Theology. Amy Marga, trans. New York: T & T Clark, 2011. Preaching Through the Christian Year. H. Wells and J. McTavish, eds. Edinburgh: T. & T. Clark, 1978. ISBN 0-8028-1725-4 God Here and Now. London: Routledge, 1964. Fides Quaerens Intellectum: Anselm's Proof of the Existence of God
Existence of God
in the Context of His Theological Scheme (written in 1931). I. W. Robertson, trans. London: SCM, 1960; reprinted by Pickwick Publications (1985) ISBN 0-915138-75-1 Church and State. G.R. Howe, trans. London: SCM, 1939. The Church and the War. A. H. Froendt, trans. New York: Macmillan, 1944. Prayer according to the Catechisms of the Reformation. S.F. Terrien, trans. Philadelphia: Westminster, 1952 (Also published as: Prayer and Preaching. London: SCM, 1964). The Humanity of God, J.N. Thomas and T. Wieser, trans. Richmond, VA: John Knox Press, 1960. ISBN 0-8042-0612-0 Evangelical Theology: An Introduction. Grand Rapids, MI: Eerdmans, 1963. The Christian Life. Church Dogmatics
Church Dogmatics
IV/4: Lecture Fragments. Grand Rapids, MI: Eerdmans, 1981. ISBN 0-567-09320-4, ISBN 0-8028-3523-6 The Word in this World: Two Sermons by Karl Barth. Edited by Kurt I. Johanson. Regent Publishing (Vancouver, BC, Canada): 2007 "No Angels of Darkness and Light," The Christian Century, January 20, 1960, p. 72 (reprinted in Contemporary Moral Issues. H. K. Girvetz, ed. Belmont, CA: Wadsworth, 1963. pp. 6–8). The Göttingen
Göttingen
Dogmatics: Instruction in the Christian Religion, vol. 1. G.W. Bromiley, trans. Grand Rapids, MI: Eerdmans, 1991. ISBN 0-8028-2421-8 Dogmatics in Outline (1947 lectures), Harper Perennial, 1959, ISBN 0-06-130056-X A Unique Time of God: Karl Barth's WWI Sermons, William Klempa, editor. Louisville, KY: Westminster John Knox Press.

The Church Dogmatics
Church Dogmatics
in English translation[edit]

Volume I Part 1: Doctrine of the Word of God: Prolegomena to Church Dogmatics, hardcover: ISBN 0-567-09013-2, softcover: ISBN 0-567-05059-9 (German: 1932) Volume I Part 2: Doctrine of the Word of God, hardcover: ISBN 0-567-09012-4, softcover: ISBN 0-567-05069-6 (German: 1938) Volume II Part 1: The Doctrine of God: The Knowledge of God; The Reality of God, hardcover: ISBN 0-567-09021-3, softcover: ISBN 0-567-05169-2 (German: 1940) Volume II Part 2: The Doctrine of God: The Election of God; The Command of God, hardcover: ISBN 0-567-09022-1, softcover: ISBN 0-567-05179-X (German: 1942) Volume III Part 1: The Doctrine of Creation: The Work of Creation, hardcover: ISBN 0-567-09031-0, softcover: ISBN 0-567-05079-3 (German: 1945) Volume III Part 2: The Doctrine of Creation: The Creature, hardcover: ISBN 0-567-09032-9, softcover: ISBN 0-567-05089-0 (German: 1948) Volume III Part 3: The Doctrine of Creation: The Creator and His Creature, hardcover: ISBN 0-567-09033-7, softcover: ISBN 0-567-05099-8 (German: 1950) Volume III Part 4: The Doctrine of Creation: The Command of God the Creator, hardcover: ISBN 0-567-09034-5, softcover: ISBN 0-567-05109-9 (German: 1951) Volume IV Part 1: The Doctrine of Reconciliation, hardcover: ISBN 0-567-09041-8, softcover: ISBN 0-567-05129-3 (German: 1953) Volume IV Part 2: Doctrine of Reconciliation: Jesus Christ the Servant As Lord, hardcover: ISBN 0-567-09042-6, softcover: ISBN 0-567-05139-0 (German: 1955) Volume IV Part 3, first half: Doctrine of Reconciliation: Jesus Christ the True Witness, hardcover: ISBN 0-567-09043-4, softcover: ISBN 0-567-05189-7 (German: 1959) Volume IV Part 3, second half: Doctrine of Reconciliation: Jesus Christ the True Witness, hardcover: ISBN 0-567-09044-2, softcover: ISBN 0-567-05149-8 (German: 1959) Volume IV Part 4 (unfinished): Doctrine of Reconciliation: The Foundation of the Christian Life (Baptism), hardcover: ISBN 0-567-09045-0, softcover: ISBN 0-567-05159-5 (German: 1967) Volume V: Church Dogmatics: Contents and Indexes, hardcover: ISBN 0-567-09046-9, softcover: ISBN 0-567-05119-6 Church Dogmatics, 14 volume set, softcover, ISBN 0-567-05809-3 Church Dogmatics: A Selection, with intro. by H. Gollwitzer, 1961, Westminster John Knox Press 1994, ISBN 0-664-25550-7 Church Dogmatics, dual language German and English, books with CD-ROM, ISBN 0-567-08374-8 Church Dogmatics, dual language German and English, CD-ROM only, ISBN 0-567-08364-0 On Religion. Edited and translated by Garrett Green. London: T & T Clark, 2006.

Audio[edit]

Evangelical Theology, American lectures 1962 – given by Barth in Chicago, Illinois
Chicago, Illinois
and Princeton, New Jersey, ISBN 978-0-9785738-0-5 and ISBN 0-9785738-0-3

References[edit]

^ "Barth". Random House Webster's Unabridged Dictionary. ^ McGrath, Alister E (January 14, 2011), Christian Theology: An Introduction, John Wiley & Sons, pp. 76–, ISBN 978-1-4443-9770-3  ^ Brown, Stuart; Collinson, Diane; Wilkinson, Robert (September 10, 2012), Biographical Dictionary of Twentieth-Century Philosophers, Taylor & Francis, pp. 52–, ISBN 978-0-415-06043-1  ^ "Barth in Retirement", Time, May 31, 1963, retrieved 2012-07-15  ^ a b Barbour, Ian (1966), Issues in Science and Religion, Prentice-Hall, pp. 116–19, 229, 292, 422–25, 456, 459  ^ Lecture on Karl Barth, TCU, retrieved 2013-09-04  ^ McKim, Donald K (1996). Westminster Dictionary of Theological Terms. Westminster John Knox Press. pp. 76–77. ISBN 978-0-664-25511-4.  ^ Church Dogmatics
Church Dogmatics
III/3, xii. ^ Thomas Forsyth Torrance (December 1, 2000). Karl Barth: An Introduction to His Early Theology, 1910–1931. T & T Clark. ISBN 978-0-567-08762-1.  ^ Thomas Forsyth Torrance (1990). Karl Barth, Biblical and Evangelical Theologian. T & T Clark. ISBN 978-0-567-09572-5.  ^ " Karl Barth
Karl Barth
- Christian History".  ^ Barmen Declaration. Ucc.org. Retrieved on 2013-09-04. ^ Timothy Gorringe (1999), Karl Barth: Against Hegemony, Oxford University Press, pp. 316–, ISBN 978-0-19-875247-9  ^ Name (Boston Collaborative Encyclopedia of Western Theology). People.bu.edu. Retrieved on 2012-07-15. ^ Church Dogmatics, ed. T. F. Torrance and G. W. Bromiley (1932–67; ET Edinburgh: T&T Clark, 1956–75). ^ Woo, B. Hoon (2014). "Kierkegaard's Influence on Karl Barth's Early Theology". Journal of Christian Philosophy. 18: 197–245.  ^ Manifesto of the Ninety-Three German Intellectuals, 1914. ^ Gignilliat, pp. 38-39. ^ Kenneth Oakes, Reading Karl Barth: A Companion to Karl Barth's Epistle to the Romans, Eugene: Cascade, 2011, p. 27. ^ Chalamet, Christophe (2004). Dialectical Theologians: Wilhelm Herrmann, Karl Barth
Karl Barth
and Rudolf Bultmann. Zurich: Theologischer Verlag. pp. 125–30. ISBN 3290173240. Retrieved 19 October 2015.  ^ Michael Allen (18 December 2012). Karl Barth's Church Dogmatics: An Introduction and Reader. Bloomsbury Publishing. pp. 5–. ISBN 978-0-567-48994-4.  ^ Ian Ward (1992) Law, philosophy, and National Socialism. Bern: Peter Lang. p 117. ISBN 3-261-04536-1. ^ The T & T Clark Blog: Church Dogmatics. Tandtclark.typepad.com. Retrieved on 2012-07-15. ^ Myers, Ben. (November 27, 2005) Faith
Faith
and Theology: Church Dogmatics in a week. Faith-theology.com. Retrieved on 2012-07-15. ^ Grau, H. G. (1973). "Archived copy". Theology
Theology
Today. p. 138. doi:10.1177/004057367303000205. Archived from the original on August 21, 2006. Retrieved 2012-05-24.  ^ Green, Garrett. "Introduction" to On Religion
Religion
by Karl Barth, Trans. Garrett Green. (London: T&T Clark, 2006) p. 3 ^ "Book of Members, 1780–2010: Chapter B" (PDF). American Academy of Arts and Sciences. Retrieved 2012-11-17.  ^ Barth, Karl. "No Angels of Darkness and Light", The Christian Century, January 20, 1960, pp. 72 ff. ^ Eberhard Jüngel (1986). Karl Barth, a Theological Legacy. Westminster Press. p. 26. ISBN 978-0-664-24031-8.  ^ TIME Magazine Cover: Karl Barth
Karl Barth
– April 20, 1962 – Religion
Religion
– Christianity. Retrieved on 2012-07-15. ^ "Biography Center for Barth Studies". barth.ptsem.edu. Retrieved 2016-04-23.  ^ Braatan, 80-81 ^ Gorringe, 135-36. ^ Mangina, 76. ^ Chung, 385-86. ^ Webster (2000), 93-95. ^ Douglas Atchison Campbell (2005). The Quest For Paul's Gospel: A Suggested Strategy. T & T Clark International. p. 42. ISBN 978-0-567-08332-6.  ^ Brunner, Emil, The Christian Doctrine of God: Dogmatics: Volume 1, (Philadelphia: Westminster, 1950) ^ Mikkelsen, Hans Vium (2010). Reconciled Humanity: Karl Barth
Karl Barth
in Dialogue. Grand Rapids, MI: Eerdmans. p. 5. ISBN 0802863639. Retrieved 19 October 2015.  ^ Bloesch, Donald G. (2001). Jesus is Victor!: Karl Barth's Doctrine of Salvation. Eugene, OR: Wipf and Stock. pp. 43–50. ISBN 0687202256. Retrieved 19 October 2015.  ^ Hasel, Frank M. (Autumn 1991). "Karl Barth's Church Dogmatics
Church Dogmatics
on the Atonement: Some Translational Problems" (PDF). Andrews University Seminary Studies. 29 (3): 205–211. Retrieved 19 October 2015.  ^ Woo, B. Hoon (2014). "Karl Barth's Doctrine of the Atonement and Universalism". Korea Reformed
Reformed
Journal. 32: 243–291.  ^ a b Richard Bauckham, "Universalism: a historical survey", Themelios 4.2 (September 1978): 47–54. ^ Louth, Andrew (1977). Mary and the Mystery of the Incarnation: An Essay on the Mother of God in the Theology
Theology
of Karl Barth. Oxford: Fairacres. pp. 1–24. ISBN 0728300737.  ^ Roger E. Olson (2004). The Westminster Handbook to Evangelical Theology. Westminster John Knox Press. pp. 43–. ISBN 978-0-664-22464-6.  ^ This was part of Cornelius Van Til's critique of Barth's doctrine of scripture. Barth, it seems dismissed Biblical passages that didn't agree with his theology. Van Til was one of Barth's earliest (American) conservative critics. See Van Til, Cornelius (May 1954). "Has Karl Barth
Karl Barth
Become Orthodox?". Westminster Theological Journal. 16: 138ff. Retrieved 2012-11-17.  ^ Kenneth Oakes, Karl Barth
Karl Barth
on Theology
Theology
and Philosophy, Oxford: Oxford University Press, 2012, p. 242. ^ a b Parsons, Michael (1987). "Man Encountered by the Command of God: the Ethics
Ethics
of Karl Barth" (PDF). Vox Evangelica. 17: 48–65. Retrieved 2012-11-17.  ^ Daniel L. Migliore (August 15, 2010). Commanding Grace: Studies in Karl Barth's Ethics. W.B. Eerdmans Publishing Company. ISBN 978-0-8028-6570-0.  ^ Matthew J. Aragon-Bruce. Ethics
Ethics
in Crisis: Interpreting Barth's Ethics
Ethics
(book review) Princeton Seminary Library. Retrieved on 2012-07-15. Archived June 9, 2010, at the Wayback Machine. ^ Oxford University Press: The Hastening that Waits: Nigel Biggar Archived November 20, 2012, at the Wayback Machine.. Oup.com. Retrieved on 2012-07-15. ^ Journal – The Influence of Karl Barth
Karl Barth
on Christian Ethics. www.kevintaylor.me (April 7, 2011). Retrieved on 2012-07-15. Archived October 23, 2011, at the Wayback Machine. ^ Choi Lim Ming, Andrew (2003). A Study on Jacques Ellul's Dialectical Approach to the Modern and Spiritual World. wordpress.com ^ a b Suzanne Selinger (1998). Charlotte Von Kirschbaum and Karl Barth: A Study in Biography and the History of Theology. Penn State Press. pp. 1–. ISBN 978-0-271-01864-5.  ^ George Hunsinger's review of S. Seliger, Charlotte von Kirschbaum and Karl Barth: A Study in Biography and the History of Theology. Archived September 27, 2007, at the Wayback Machine. ^ Eberhard Busch (2005). Karl Barths Lebenslauf: Nach seinen Briefen und autobiografischen Texten. Theologischer Verlag Zürich. pp. 177 ff. ISBN 978-3-290-17304-3.  ^ Eberhard Busch; John Bowden, John (June 21, 2005). Karl Barth: His Life from Letters and Autobiographical Texts. Wipf & Stock. pp. 185–186. ISBN 978-1-59752-169-7.  ^ S. Seliger, Charlotte von Kirschbaum and Karl Barth; quoted in K. Sonderegger's review. ^ Karl Barth
Karl Barth
(May 8, 2004). Church Dogmatics
Church Dogmatics
The Doctrine of Creation, Volume 3, Part 3: The Creator and His Creature. Continuum International Publishing Group. pp. 12–. ISBN 978-0-567-05099-1.  ^ Tietz, Christiane (2017-07-01). " Karl Barth
Karl Barth
and Charlotte von Kirschbaum". Theology
Theology
Today. 74 (2): 86–111. doi:10.1177/0040573617702547. ISSN 0040-5736.  ^ "Archived copy". Archived from the original on January 3, 2015. Retrieved December 11, 2014. . Princeton Seminary Library. Retrieved on 2012-07-15. ^ Center for Barth Studies website - http://barth.ptsem.edu

Sources[edit]

"Witness to an Ancient Truth". Time. April 20, 1962. Retrieved 2012-11-17.  Bradshaw, Timothy. 1988. Trinity
Trinity
and Ontology: A Comparative Study of the Theologies of Karl Barth
Karl Barth
and Wolfhart Pannenberg. Rutherford House Books, reprint, Lewiston; Lampeter: Edwin Mellen Press for Rutherford House, Edinburgh, 1992. Braaten, Carl E. (2008). That All May Believe: A Theology
Theology
of the Gospel and the Mission of the Church. Grand Rapids, MI: Eerdmans. ISBN 080286239X. Retrieved 19 October 2015.  Bromiley, Geoffrey William. An introduction to the theology of Karl Barth. Grand Rapids, Mich. : William B. Eerdmans, 1979. Buclin, Hadrien, Entre culture du consensus et critique sociale. Les intellectuels de gauche dans la Suisse de l'après-guerre, Thèse de doctorat, Université de Lausanne, 2015. Busch, Eberhard. Karl Barth: His Life from Letters and Autobiographical Texts. Minneapolis: Fortress Press, 1976. ——— (2004), The Great Passion: An Introduction to Karl Barth's Theology, Grand Rapids, MI: William B Eerdmans . Chung, Paul S. Karl Barth: God's Word in Action. James Clarke & Co, Cambridge (2008), ISBN 978-0-227-17266-7. Chung, Sung Wook. Admiration and Challenge: Karl Barth's Theological Relationship with John Calvin. New York: Peter Lang, 2002. ISBN 978-0-820-45680-5. Chung, Sung Wook, ed. Karl Barth
Karl Barth
and Evangelical Theology: Convergences and Divergences. Grand Rapids, MI: Baker Academic, 2008.ISBN 978-0-801-03127-4. Clark, Gordon. Karl Barth's Theological Method. Trinity
Trinity
Foundation (1997, 2nd ed.), 1963. ISBN 0-940931-51-6. Fiddes, Paul. 'The status of women in the thought of Karl Barth', in Janet Martin Soskice, ed., After Eve [alternative title After Eve: women, theology and the Christian tradition], 1990, pp. 138–55. Marshall Pickering Fink, Heinrich. " Karl Barth
Karl Barth
und die Bewegung Freies Deutschland in der Schweiz." [Doctoral dissertation.] " Karl Barth
Karl Barth
und die Bewegung Freies Deutschland in der Schweiz : Dissertation zur Erlangung des akademischen Grades doctor scientiae theologiae (Dr.sc.theol.), vorgelegt dem Senat des Wissenschaftlichen Rates der Humboldt-Universitaaet zu Berlin." Berlin, H. Fink [Selfpublisher], 1978. Galli, Mark (2000). "Neo-Orthodoxy: Karl Barth". Christianity Today. Gherardini, Brunero. "A domanda risponde. In dialogo con Karl Barth sulle sue 'Domande a Roma' (A Question Answered. In Dialogue with Karl Barth on His 'Questions in Rome')". Frigento (Italy): Casa Mariana Editrice, 2011. ISBN 978-88-9056-111-5. Gignilliat, Mark S (2009). Karl Barth
Karl Barth
and the Fifth Gospel: Barth's Theological Exegesis
Exegesis
of Isaiah. Farnham: Ashgate. ISBN 0754658562. Retrieved 19 October 2015.  Gorringe, Timothy. Karl Barth: Against Hegemony. Oxford: Oxford University Press, 1999. Hunsinger, George. How to Read Karl Barth: The Shape of His Theology. Oxford: Oxford University Press, 1993. Jae Jin Kim. Die Universalitaet der Versoehnung im Gottesbund. Zur biblischen Begruendung der Bundestheologie in der kirchlichen Dogmatik Karl Barths, Lit Verlag, 1992. Mangina, Joseph L. Karl Barth: Theologian
Theologian
of Christian Witness. Louisville: Westminster John Knox, 2004. McCormack, Bruce. Karl Barth’s Critically Realistic Dialectical Theology: Its Genesis and Development, 1909–1936. Oxford University Press, USA (March 27, 1997), ISBN 978-0-19-826956-4 McKenny, Gerald. "The Analogy of Grace: Karl Barth's Moral Theology." Oxford: Oxford University Press, 2010. ISBN 0-19-958267-X. Oakes, Kenneth. Karl Barth
Karl Barth
on Theology
Theology
and Philosophy. Oxford: Oxford University Press, 2012. Oakes, Kenneth. Reading Karl Barth: A Companion to Karl Barth's Epistle to the Romans. Eugene: Cascade, 2011. Webster, John. Barth. 2nd ed., London: Continuum, 2004. Webster, John, ed. The Cambridge Companion to Karl Barth. Cambridge: Cambridge University Press, 2000.

External links[edit]

Wikimedia Commons has media related to Karl Barth.

Wikiquote has quotations related to: Karl Barth

Saints portal Calvinism portal

Publications by and about Karl Barth
Karl Barth
in the catalogue Helveticat of the Swiss National Library "Top Ten Theologians: Karl Barth", Reclaiming the mind, Parchment & Pen, Aug 2011 . The Center for Barth Studies, Princeton Theological Seminary, archived from the original on January 25, 2013 . Barth Literature Search Project, NL: PTHU, archived from the original on 2012-03-02 .[dead link] Complete bibliography of literature by and about Karl Barth. Karl Barth
Karl Barth
Reading Room, with extensive links to on-line primary and secondary sources, CA: Tyndale Seminary . "Karl Barth". Time. April 20, 1962. . Karl Barth-Archiv Primer on Karl Barth's Church Dogmatics One Year With Karl Barth
Karl Barth
A year-long project promoting discussion and application of Barth's Church Dogmatics. Article on Barth and Visual Art Karl Barth: Courageous theologian article from Christianity Today Karl Barth
Karl Barth
Hub to organizations and resources associated with Karl Barth

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Recipients of the Sonning Prize

Winston Churchill
Winston Churchill
(1950) Albert Schweitzer
Albert Schweitzer
(1959) Bertrand Russell
Bertrand Russell
(1960) Niels Bohr
Niels Bohr
(1961) Alvar Aalto
Alvar Aalto
(1962) Karl Barth
Karl Barth
(1963) Dominique Pire
Dominique Pire
(1964) Richard von Coudenhove-Kalergi
Richard von Coudenhove-Kalergi
(1965) Laurence Olivier
Laurence Olivier
(1966) Willem Visser 't Hooft
Willem Visser 't Hooft
(1967) Arthur Koestler
Arthur Koestler
(1968) Halldór Laxness
Halldór Laxness
(1969) Max Tau
Max Tau
(1970) Danilo Dolci
Danilo Dolci
(1971) Karl Popper
Karl Popper
(1973) Hannah Arendt
Hannah Arendt
(1975) Arne Næss
Arne Næss
(1977) Hermann Gmeiner
Hermann Gmeiner
(1979) Dario Fo
Dario Fo
(1981) Simone de Beauvoir
Simone de Beauvoir
(1983) William Heinesen
William Heinesen
(1985) Jürgen Habermas
Jürgen Habermas
(1987) Ingmar Bergman
Ingmar Bergman
(1989) Václav Havel
Václav Havel
(1991) Krzysztof Kieślowski
Krzysztof Kieślowski
(1994) Günter Grass
Günter Grass
(1996) Jørn Utzon
Jørn Utzon
(1998) Eugenio Barba
Eugenio Barba
(2000) Mary Robinson
Mary Robinson
(2002) Mona Hatoum (2004) Ágnes Heller
Ágnes Heller
(2006) Renzo Piano
Renzo Piano
(2008) Hans Magnus Enzensberger
Hans Magnus Enzensberger
(2010) Orhan Pamuk
Orhan Pamuk
(2012) Michael Haneke
Michael Haneke
(2014)

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