By Sven Ensminger
This publication makes use of Karl Barth's theology as a source for Christian theology of religions. For this function, it examines Barth's theology below the doctrinal points of revelation, revelation and faith, theological anthropology and election, addressing questions akin to the potential for and context for revelation, Barth's knowing of faith, the theological method of the man or woman, and soteriology. in addition, Barth's notion is positioned into dialog with different techniques within the box of theology of religions, particularly Karl Rahner's inclusivism and John Hick and the pluralist paradigm. it really is proven that Barth's theological method as a complete can function a source for the Christian method of and interplay with these of alternative faiths or no religion in any respect. this is often accomplished via preserving a stability among the dedication to the personal religion and the openness to the sovereignty of God impacting the complete of construction. critical to Barth's procedure is the problem to the Christian group to determine their presuppositions challenged within the such a lot unforeseen conditions, whereas taking a look past human different types to confirm the consideration bestowed upon all of humanity during the divine certain within the individual Jesus Christ. Barth's theology with its place to begin within the individual of Jesus Christ is encouraged as a framework for the participants of the Christian group as they dwell along people with a distinct religion from their very own.
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Additional resources for Karl Barth’s Theology as a Resource for a Christian Theology of Religions
163. 74 For another, later evaluation of the importance of the Barmen Declaration, see the publication on its fiftieth anniversary: Landessynode 1984 – Eröffnungspredigt, Bibelarbeit, Vorträge zum Thema ‘Barmen 1934–1984’ published by the Evangelical Church of the Rhineland (Evangelische Kirche im Rheinland). 81–118. Jüngel offers here a discussion of the individual articles of the Declaration, yet also argues for a continuing relevance of the different articles both for the relation of the Church to the State, as well as for the task of the Church.
Barth’s approach could be seen as undoubtedly ‘generous,’ yet through refusing the different possibilities of revelation to take the centre stage, Barth never loses sight of his central criterion against which all ‘revelations’ should be seen, Jesus Christ. g. David Brown, God and the Enchantment of Place: Reclaiming Human Experience [Oxford: Oxford University Press, 2004], Chapter 1). 374). 55. ’86 For the Christian community, may our response always be one of awe and gratitude to and for and the proclamation of this God who in His sovereignty can use unfamiliar media to speak to us.
Secondly, we have to return to the question of the characteristics of the lights. Do the lights have independent lighting power? Barth’s use of the reflector image would suggest that this is not the case. However, if one takes God’s sovereignty over creation seriously, one will not be able to deny the potentiality for anything to become a light. It is absolutely crucial here to remember the distinction between lights and media of revelation. The axiom of ‘Media of Revelation’ (pp. 27–31) claimed that God may speak through a dead dog or Russian Communism.