Skip to main content

Barth's Theme - Not I, but Christ

Karl Barth is not the Name. 
Jesus, for salvation, came.
Barth points us to the One,
Jesus Christ, God’s only Son.

If Barth were here today, 
I think he would still say,
Look from Barth, look away. 
Look to Jesus, he would say.

Karl Barth spoke of Christ’s grace. 
Yes! Karl Barth knew his place.
He did not seek the glory. 
He wrote to tell Christ’s story.

Look! Here comes Doctor Barth! 
It doesn’t sound quite right!
If God’s Word claims our heart, 
“Jesus only” is in our sight.

“Barth is small. Christ is great.” 
This is what “KB” said.
We’re in an awful state,
When we say “Barth is great ...”.

Karl Barth wrote many books. 
What were they all about?
To Jesus Christ he looks. 
Let’s get His message out.

Words of Christ's text are few.* 
They are addressed to you.
“The Bible tells us so”,
And Jesus helps us grow.

Karl Barth said, “Less of me.”
More of Christ may we see.
When we read Barth’s CD,**
May Christ be all we see.

Karl Barth calls us to praise. 
Our songs to Christ we raise.
With the Lord we will win. 
He is Victor over sin.

Dare we forget Karl Barth?***
Let Jesus fill your heart,
This, he asks us to do: 
Trust in Christ. He loves you.

If you and I do this, 
Barth’s point we will not miss.
Put Jesus first and not KB. 
Jesus’ people we must be.
-----
* Here, I am thinking of a sermon preached on 2 Corinthians 12:9 in which Barth contrasted the many books he had written and the few words of his text, "My grace is sufficient with you." He said that we may forget all that he says, but we must hold on to these few words: "My grace is sufficient for you."
** CD = "Church Dogmatics", not "Compact Disc"!!
*** The name Barth is pronounced Barth. The h is silent.
-----
These thoughts about Karl Barth are offered in a spirit of critical appreciation. What I am saying is an echo of what Barth himself said. Whatever importance Karl Barth may have had, this is nothing compared with the importance of Jesus Christ.

Comments

Popular posts from this blog

Carl Bangs, “Arminius: A Study in the Dutch Reformation”

In this post, I will draw comparisons between Arminius and Berkouwer.  * Bangs points out that the historical situation in Holland was not a simple one - Calvinism coming in, Arminius nearly ruining it and the Synod of Dort restoring it: “The earliest Dutch Reformed leaders don’t seem to be Calvinists at all. They rise out of the soil, here and there, nurtured by the old Dutch biblical piety, not seized by dogmatic insights, but steadily pressing toward a purified life of faith according to Scripture” (p. 21). This emphasis is similar to Berkouwer’s insistence that election is not a special gnosis for the theological elite. Rather, it is a confession of faith, arising from the hearts of those who have come to know the grace of God ( Divine Election (DE), p. 216).    * Bangs observes that Arminius’ theological method is “practical and through faith”: “For the Theology which belongs to this world, is practical and through faith: Theoretical Theology belongs to the o...

A response to a comment by G. R. Osborne on Berkouwer’s understanding of the doctrine of final perseverance

In his contribution to Clark Pinnock (editor), Grace Unlimited (1975), G. R. Osborne states that Berkouwer, in Faith and Perseverance, pp. 9-10, “speaks of the time less ness of the doctrine of final perseverance, founded on ‘the richness and abidingness of salvation” (p. 188, emphasis mine). This single-sentence comment on Berkouwer’s view hardly gives a fair indication of the type of thinking found in Chapter 1 of Berkouwer’s Faith and Perseverance - “Time li ness and Relevance” (pp. 9-14, emphasis mine). Berkouwer insists that “the living preaching of the Scriptures, which offer no metaphysical and theoretical views about … ‘permanency’ as an independent theme in itself, does nothing to encourage ‘a continuity which is … opposed in any way to the living nature of faith” (p. 13). Berkouwer stresses that “The perseverance of the saints is not primarily a theoretical problem but a confession of faith” (p. 14) and that “The perseverance of the saints is unbreakably connected wi...

Faith in Scripture as God's Word

Berkouwer criticizes "an incorrect conception of theology, a conception of theology, a conception which considers it possible to discuss Holy Scripture apart from a personal relationship of belief in it, as though that alone would constitute true 'objectivity'." (Holy Scripture, pp. 9-10). He holds that those who view Scripture in this way "wrongly ... see involvement and correlation as subjectivism" (Holy Scripture, p.10). Such a misguided fear of subjectivism lapses into a false objectivism with its suggestion that Christian truth can be considered without direct reference to the believer's personal involvement with that truth. Berkouwer maintains that there must be a proper understanding of the correlation between faith and its object. He emphasizes that "faith is decisively determined by the object of faith, namely God and His Word". He rejects the idea that "Scripture ... derives its authority from the believer's faith...