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Sto caricando le informazioni... Protestant Theology in the Nineteenth Century: Its Background and Historydi Karl Barth
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Introduction by Colin E. Gunton Interest in Karl Barth is running at unprecedented levels in the English-speaking world, and it is high time that his excellent survey of formative eighteenth- and nineteenth-century Protestant thinkers be made available again to theological students and general readers. Featuring an extensive introduction by Colin E. Gunton that recontextualizes and reintroduces Barth's work for a new generation, this book provides a superb review of the shapers of modern Protestant thought and practice. Barth offers insightful readings of all the most significant figures of the modern period -- Rousseau, Lessing, Kant, Hegel, Schleiermacher, Feuerbach, Ritschl, and others -- as well as several lesser-known thinkers. Also included here are Barth's preface to the original 1946 German edition and a translation of his hard-to-find essay "On the Task of a History of Modern Protestant Theology." In addition to providing insight into some of the church's seminal theologians, this volume offers an excellent look at Barth himself. In capturing Barth's personal views on doctrine, the church, and intellectual history, the book also provides valuable background reading for those studying Barth's own theology. Non sono state trovate descrizioni di biblioteche |
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Google Books — Sto caricando le informazioni... GeneriSistema Decimale Melvil (DDC)230.04409034Religions Christian doctrinal theology Christianity, Christian theology Doctrinal Dogmatics - TheologyClassificazione LCVotoMedia:
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Barth's own theology, of course, is all but antithetical to the progressive and humanistic optimism of the nineteenth century. Barth's God will not be questioned, and his will will be done. Yet Barth, unsurprisingly for a man whose theology is so focussed on grace, is a man of grace. While it would not be true to say he never disparages those forms of optimistic theology that so failed Christian witness when world wars finally shattered humanistic complacency, he rarely does so. As is the case on his respectful dedicated writings on Schleiermacher, these studies (originally lectures) are generally treatments carried out with dignity and respect. The key to his refusal to disparage is hidden away in his Foreword: "We need openness towards and interest in particular figures with their individual characteristics, an understanding of the circumstances in which they worked, much patience and also much humour in the face of their obvious limitations and weaknesses, a little grace in expressing even the most profound criticism, and finally, even in the worst cases, a certain tranquil delight that they were as they were." Barth exemplifies this, his own dictum.
The studies are not biographical, except in the most skeletal passing. They are not "a coherent history of theology", either, taking rather a more representative and formative approach to minds that sailed between pietism and liberalism. They are Continental: you will look almost in vain for an English-speaking theologian here (though David Hume makes one or two brief cameo appearances). The theologians are not household names, even in theological circles: Rousseau, Lessing, Kant, Hegel, Baur, Strauss and Schleiermacher may be well known in some circles, but even Barth acknowledges that Kohlbrügge is hardly a household name! They are representatives of a tumultuous thought-line, demonstrating the interlocking impacts of Enlightenment presuppositions on pietism and liberalism alike. They are pastors and ivory tower philosophers, brilliant successes and all but abject failures, a magnificent potpourri of thought that might well, in large part, have been lost to us who have dwelt in the post-Barthian era had he not respectfully told their tale, their cautionary tale.
Which for me will always be the point of this book. It is a cautionary tale. To a man (and they were men) these theologians and philosophers and all points in-between started their work with the Enlightenment virus thoroughly enmeshed in their theological corpuscles. The man of Nazareth and of Easter had to be reduced and assimilated, by all except perhaps the almost manic Blumhardt, to measurable dimensions, even in large part by the pietists (albeit in different dress). The lessons of Barth's theological neo-orthodoxy are, a half century or more after these lectures, all but lost, and we are once again lapsing in many theological circles into a lowest common denominator christology, Christ made in humanity's image. The otherness of God and the uniqueness of Christ are verboten in much theological speech in the twenty-first century, as they were in the eighteenth and nineteenth. Barth's is a cautionary tale of a discipline that at least once before lost its way and found it had nothing to say when human crisis shattered optimism from 1914-1945. Written often with humour, almost always with respect, just occasionally with caustic verve, these tales of theological method should be rediscovered and re-emphasized for new generations. ( )