Skip to main content

Karl Barth the Preacher: “Keep before your eyes our Lord Jesus Christ”

Prior to his ‘forty years as a professor’, Barth spent ‘twelve years as a preacher’ (Evangelical Theology: An Introduction (from the Foreword to the German Edition). As a theologian, he never lost sight of the importance of preaching. Although he worked for so many years in the university, he always saw his theological work as part of the church’s work: ‘I said to myself. “If I am a theologian, I must try to work out broadly what I think I  have perceived as God’s revelation. What I think I have perceived. Yet not I as an individual but I as a member of the Christian church”. This is why I call my book Church Dogmatics. “Church” here does not mean that the church is responsible for all that I say, but that I as one member of the church have reflected on what may be perceived in revelation and tried to present it to the best of my conscience and understanding’ (A Karl Barth Reader, 113, emphasis original).
Barth’s theological work was a part of the church’s work. Ultimately, however, it was a part of God’s work. At the heart of his work lay his relationship with God, a relationship which involved him in listening to God and speaking to God. Concerning the importance of listening to God, he writes: ‘The object of theological work is not some thing but some one… The task of theological work consists in listening to Him’. Stressing the importance of speaking to God in prayer, Barth insists that ‘without prayer there can be no theological work’. He stresses that this ‘rule… is valid under all circumstances pray and work!’ This does not mean that we begin with prayer and then regard prayer as incidental to the work which is done - “theological work does not merely begin with prayer and is not merely accompanied by it’. Barth stresses that ‘prayer… is work… very hard work’. He insists that the work itself is essentially a prayer: ‘every act of theological work must have the character of an offering in which everything is placed before the living God’ (Evangelical Theology: An Introduction, 163 (emphasis original), 160).
As we hear Barth speaking of the importance of prayer, we come to the very heart of the man not simply the theologian before his students, not merely the preacher before his congregation, but the man before his God, the man listening to God and speaking to God, the man who says to us, ‘Keep before your eyes our Lord Jesus Christ’ (A Karl Barth Reader, 104).

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...