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By D. Densil Morgan

This is often the 1st e-book size assesment in English of the effect of Karl Barth's theology in Britain. starting with the essays of Adolf Keller and H.R. waterproof coat within the Nineteen Twenties, it analyses the interaction among Barth's constructing suggestion and various strands of English, Scottish and Welsh church heritage as much as the Eighties. Barth's effect on British perceptions of the German Church fight in the course of the Thirties is mentioned, besides the prepared reputation that his theology received one of the English Congregationalists, Welsh Nonconformists and theologians of the Church of Scotland. part forgotten names akin to John McConnachie and Nathaniel Micklem are delivered to mild in addition to larger recognized representatives of British Barthianism like Daniel T. Jenkins and T.F. Torrance. Barth and the secular theology of the Sixties are assessed, in addition to the beginnings of the Barthian renaissance associated with Colin Gunton and others in the course of the Eighties. Barth Reception in Britain is a contribution to fashionable church historical past in addition to the heritage of doctrine.

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Revelation would remain humanly ambiguous for God was radically different from anything that men and women could naturally absorb. There was no continuum between what we know as reality, whether in history, morals, experience or conscience, and God’s unique revelation of himself. Yet the paradox or contradiction was essential in order to do justice to the case: ‘We need this broken, mobile, many-dimensional thinking . . 42 Barth’s protest was against the harmonizing of the divine, apart from and outside of his holy and incarnate Word, with that which belonged to the sphere of the created.

Relates to the difference which Barth supposes sin to have made in the relations between God and man. 67 That there was a valid revelation in nature, within the realm of the creaturely, was not in doubt. 3–20; cf. Emil Brunner, The Theology of Crisis (New York: Scribners, 1929); idem. The Word and the World (London: SCM, 1931). See John W. Hart, Karl Barth versus Emil Brunner: the formation and dissolution of a theological alliance, 1916–36 (New York: Peter Lang, 2001). Morrison, ‘The Barthian school I: an appreciation’, 314.

C. Cheyne’s comment that in Scotland ‘[i]n the aftermath of the First World War, liberal evangelicalism continued as a living tradition, though probably with less exuberance and productivity’,55 rather understates the point. In fact it was tired, jaded and well past its prime. 17). 73). All Barth’s dialectical paradoxes and uncompromising axioms were rehearsed: the sovereignty of God, the discontinuity between human religiosity and the divine Word, the radical nature of saving faith and the disconcerting otherness of God’s revelation in Christ.

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