God In Action

Theological Addresses

Barth

• Publisher: Wipf and Stock
• Year: 2005
• eBook ISBN: 9781498270762
• Topic: Theology & Religion
• Subtopic: Religion

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.Contents 1. Revelation 2. The Church 3. Theology 4. The Ministry of the Word 5. The Christian as Witness Appendix

APPENDIX

A Discussion of the Address on The Christian as Witness

A LADY from America asks how the process which was called “flight” may be described in terms of psychology.

Karl Barth answers:—In answering this question, let me begin with saying that in my address I did not pretend to give a description of myself, but of a biblical witness. He is human, and therefore it must undoubtedly be possible to paraphrase his attitude with psychological categories also. It is impossible, however, to offer a general answer and description of what happens in the process which I have called a flight. The Oxford Movement was cited as an example. It urges its members to take down notes of their inward and external life. I would not exclude this possibility. But if some one were to come and tell me: A witness must take down notes, I would most certainly say: No, a witness may be quite negligent in this respect. He may live his life without taking down a single note. But, on the other hand, if some one were to say: You may not take down notes, I should answer: I insist on taking down notes! You understand, the psychological sphere in which witnesses live their life is as broad as human life itself. The sign of the flight is never unequivocal. A witness may be very timid. He may be fleeing from life outwardly also. On the other hand, a witness may be a very happy and stouthearted individual, who goes his way courageously, and still be a fugitive in the meaning of my address. It is quite impossible to give a fixed definition of this process in the categories of psychology.

The next question (by an Englishman) claims that the address tears God apart into a Creator God and a Redeemer God. The charge is made that the first is in truth not a good God; for He has created man as an evil creature since we are compelled to flee from him. It urges further, that, in the law suit between God and man, man ought to be appreciated not merely as an object but as a subject. The Bible calls us not only servants but also friends of God.

Barth answers:—The objection which we have just heard is the exact antithesis of what I said this morning. The speaker would have done better not to introduce his objection with a word of acknowledgment and gratitude to follow it up with a “but.” He ought to have said, You are wrong! For then he would have understood me. We should have squarely faced each other. But if a man feels obliged to add to his endorsement a small “but” and a tiny “it seems to me,” he has understood nothing at all. My friends, let me tell you that in the many discussions which I have had in nigh unto twenty years, I have heard over and over, first a friendly assent and then a “but.” A small back door was opened through which everything that was to be eliminated was invited in again. If we are to face each other squarely, you must not meet me with such a “Yes, but—”; you must answer with a complete and unequivocal No!

But let us meet the objection itself. My whole address was meant to be altogether different from what you believe to have understood. It is most certainly not my idea that there are two Gods. I thought to have done everything to make clear that we are dealing with one God and Lord. God the Reconciler is also God the Creator. But do you mean to say that to believe in God the Creator means to believe that man is not as badly off as he really is? So that it is possible to say: God and man? You spoke of Christ. Let me emphasize only one fact. Christ believed He could not bring real and genuine help to man except by dying for him. What does it mean? What shall we infer concerning man? Concerning ourselves? In the face of this fact, in the face of the cross and resurrection of Christ, what shall we assert of man except that man, as man and without Christ, is lost. And to be lost does not mean to have gone astray a little, it means to be wholly lost. “This thy brother was dead and is become alive again.” What is done to us, God in action for us, is a divine miracle. What He does He does for the man whom He has created, yes; but it is done to him by the miracle of divine mercy. And if it is true that we are met in mercy, what occasion is there of speaking of cooperation? I did not say that man is not a subject also. But, according to the Holy Scriptures, matters have come to such a pass that this subject can only be helped by the intercession of another. I believe we need to learn anew what the Holy Scriptures say and mean by substitution of Jesus Christ and satisfaction. “I live, yet not I, Christ liveth in me!” In His face, it is impossible even so much as to mention cooperation. Certainly, we are neither stones nor beasts. We are human beings, even very nice people. But Christ was not able to help us in any other way than by dying for us. There is no other help for us than this. I invite you, not to form your estimate of man arbitrarily but to be guided by what the Holy Scriptures say of Him. If you will do this for a while, we shall understand each other better. And you will not feel compelled to suggest the correction which your question offers. You will gain a better understanding—not of my theology, which is not necessary—but of the whole view of life which I am speaking; or you will—it is the other possibility—refuse it altogether. What is needed above all today is a clear and unequivocal stand: Yes or No! The Church will die if we continue in our mere opinions. We must have the courage again to confess—or the courage to contradict!

A gentleman from China presents with deep emotion an extended vote on the realization of the kingdom of God on earth in general and offers five questions in detail.

Barth answers:—I confess that I am deeply moved by what our friend from China has said. A spirit of impatience rang through his address, and I wish every one of us had something of his impatience in him. Every one of his five questions gives evidence that he is visibly moved by the misery of human life. And now he sees in the face of all this misery—the Church. Ought not the Church interfere much more energetically? Ought it not find, and give, an answer? And, wrathfully, he seems to sense in my address a denial. Let me assure you that your protest would be absolutely justified if you were correct in your assumption. But are we not after all dealing with his questions? Is it not true that if we see men suffer we rightfully look about for help? And is it not true that we are right in laying hold of the gospel and in making an appeal to the Church? There can be no doubt that these questions are to be answered only in the affir...

Table of contents

• Cover
• Title Page
• Copyright
• Foreword
• Table of Contents
• Introduction
• Revelation
• The Church
• Theology
• The Ministry of the Word of God
• The Christian as a Witness
• Appendix