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"Богословские исследования" выпуск 20.

"Богословское бытие сегодня" выпуск 32.

Karl Barths Schrift 'Fides quaerens intellectum' von 1931 ist in doppelter Weise von grundlegender Bedeutung. Zum einen ist es das entscheidende Dokument der Entdeckung jener Denkbewegung, die in der 'Kirchlichen Dogmatik' klassisch durchgeführt wurde. Barth hat sie als die der Theologie allein angemessene bezeichnet. Zum anderen bietet es eine wegweisende Analyse und Interpretation von Anselms Argument für die Existenz Gottes im 'Proslogion', die keine Auseinandersetzung mit dieser berühmten Vorform des ontologischen Gottesbeweises ignorieren kann. Damit gibt dieses Buch zugleich einen Schlüssel zum Verständnis von Barths theologischer Methode und zur Interpretation von Anselms Argumentation an die Hand.

Karl Barth was the master theologian of our age. Whenever men in the past generation have reflected deeply on the ultimate problems of life and faith, they have done so in a way that bears the mark of the intellectual revolution let loose by this Swiss thinker. &t;br/&t; But his life was not simply one of quiet reflection and scholarship. He was obliged to do his thinking and writing in one of the stormiest periods of history, and he always attempted to speak to the problems and concerns of the time. In June 1933 he emerged as the theologian of the Confessional movement, which was attempting to preserve the integrity of the Evangelical Church in Germany against corruption from within and terror from without. His leadership in this struggle against Nazism also made it necessary for him to say something about the totalitarianism that the Soviet power was clamping down upon a large part of Europe. In this indirect way, a Barthian social philosophy emerged, and this theologian, who abjured apologetics and desired nothing but to expound the Word of God, was compelled by circumstances to propound views on society and the state that make him one of the most influential social thinkers of our time. &t;br/&t; David Haddorff is Associate Professor of Theology and Religious Studies at St. John's University, New York. He is the author of several articles and reviews, and the book: Dependence and Freedom: The Moral Thought of Horace Bushnell (1994). &t;br/&t; Table of Contents: &t;br/&t; Introduction by David Haddorff – Karl Barth's Theological Politics 1 &t;br/&t; Gospel and Law 71 &t;br/&t; Church and State 101 &t;br/&t; The Christian Community and the Civil Community 149 &t;br/&t; Bibliography 191

In this series of lectures delivered in the period immediately preceding World War II, Barth addresses the major topics of systematic theology. The reader gets a glimpse of the depth of Barth's thinking in these brief discourses, which he expanded upon greatly in his major work, 'Church Dogmatics.' In an Appendix, Barth answers question from the audience regarding the last essay. &t;br/&t; Contents 1. Revelation 2. The Church 3. Theology 4. The Ministry of the Word 5. The Christian as Witness Appendix

Originally published in German in an edition edited by Dietrich Braun, Karl Barth's Ethics is at last available in English. This volume, containing lectures given as courses at the University at Munster in 1928 and 1929, represents Barth's first systematic attempt at a theological account of Christian ethics. &t;br/&t; Although composed over fifty years ago, just prior to Barth's thirty-year devotion to Church Dogmatics, many of its themes, problems, and conclusions are astonishingly relevant today (his critique of competitiveness and of technology, for example). While this work is concerned with the foundations of ethics, it also reveals Barth's highly practical interest in ethics and his special concern to avoid legalism and yet to maintain a structured divine command. &t;br/&t; Barth's ethics are arranged on a Trinitarian basis, dealing in succession with the command of God the Creator (life), the command of God the Reconciler (law), and the command of God the Redeemer (promise).

The five brief pieces collected here represent the final words prepared by Karl Barth for publication, all of them originating during the period from his serious illness in August of 1968 to his death in December of that same year. The final selection is a fragment left unfinished the night he died. &t;br/&t; The last word that I have to say as a theologian or politician is not a concept like grace but a name: Jesus Christ. He is grace and he is the ultimate one beyond world and church and even theology. We cannot lay hold of him. But we have to do with him.... There is no salvation but in this name. In him is grace. &t;br/&t; Karl Barth, 'Final Testimonies'

The Apostles' Creed is the foundation of Christian faith. The interpretive version of the Apostles' Creed formulated by the Swiss reformer John Calvin in his Catechism has been the basis of Protestant theological education for centuries. In The Faith of the Church, Karl Barth, one of the powerful and enduring theologians of modern Protestantism, reinterprets the Apostles' Creed according to the Catechism of Calvin. &t;br/&t; The theology of Karl Barth has been one of the mobilizing influences of modern religious thought. Repudiating as he does every theological accent which permits man either self-sufficiency or independence from the action and grace of God, Barth takes seriously (as few contemporary Protestant theologians have taken seriously) the meaning of the Catechism-which is to direct man to the knowledge of God. His interpretations of the Catechism, organized according to the Questions of the Catechism, are unimpaired by technical language or jargon. They are direct, moving, and exceedingly penetrating. This is not a work to employ the attentions of those indifferent to the heart of Christian faith. It is a work calculated, however, to disturb and deepen the faith of those who imagine themselves already Christian.

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Karl Barth's lectures on the first chapter of the Gospel of John, delivered at Muenster in 1925-26 and at Bonn in 1933, came at an important time in his life, when he was turning his attention more fully to dogmatics. Theological interpretation was thus his primary concern, especially the relation between revelation and the witness to revelation, which helped to shape his formulation of the role of the written (and spoken) word vis-a-vis the incarnate Word. &t;br/&t; The text is divided into three sections – John 1:1-18, 19-34, 35-51, with the largest share of the book devoted to the first section. Each section begins with Barth's own translation, followed by verse-by -verse and phrase-by-phrase commentary on the Greek text. Although Barth's interpretation is decidedly theological, he does take up questions of philology and textual criticism more thoroughly than in his other works. &t;br/&t; Much has happened in Johannine scholarship since these lectures were first delivered, yet they remain valuable today – 100 years after Barth's birth – both for their insights into the gospel and into Karl Barth.

Karl Barth saw Chapter 15 as the center of 1st Corinthians, arguing that a misunderstanding of the resurrection underlies all the problems in Corinth. In this volume, he develops his view of biblical eschatology, asserting that Chapter 15 is key to understanding the testimony of the New Testament. Barth understood the last things not as an end to history but as an end-history with which any period is faced. &t;br/&t; "He only speaks of last things who would speak of the end of all things, of their end understood plainly and fundamentally, of a reality so radically superior to all things that the existence of all things would be utterly and entirely based upon it alone, and thus, in speaking of their end, he would in truth be speaking of nothing else than their beginning." Page 104

These lectures on that teaching [of the Reformed church on natural theology] will not take the form of an independent outline, but will be connected with a 'document' of the Reformation. Further, taking into account the specifically Scottish character of the Gifford foundation, this document will be a document of the 'Scottish' Reformation. . . . I am letting John Knox and his friend speak in their 'Confessio Scotica' of 1560. This is not to take the form of an historical analysis of the Scottish Confession, but that of a theological paraphrase and elucidation of the document as it speaks to-day and as we to-day by a careful objective examination of its content can hear it speak.

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