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Karl Barth on Christ's Resurrection

Published online by Cambridge University Press:  02 February 2009

Extract

Recent decades have seen a flood of books and articles dealing with the resurrection of Jesus Christ. At no time since the second and third centuries has the central affirmation of Christian faith won so much attention from theologians and exegetes. This renewed interest in the resurrection was pioneered by Karl Barth (1886–1968), whose Epistle to the Romans in its second edition of 1922 marks thereal beginning of twentiethcentury theology. To prevent this investigation of Barth's view of Christ's resurrection from becoming confused and confusing, it seems advisable to make use of a distinction between the earlier and the later Barth. His Anselm study (Fides Quaerens Intellectum) of 1931 forms the turning point. It would be inaccurate to maintain that Barth's later theology represents a total break with his work in the 1920's, but it is incontestable that certain important shifts take place.

Type
Research Article
Copyright
Copyright © Scottish Journal of Theology Ltd 1973

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References

page 85 note 1 For an extensive (although somewhat inaccurate) bibliography of recent literature discussing the resurrection see Ghiberti, G., La Scuola Cattolica, ‘Supplemento Bibliografico’, 47 (1969), pp. 6884.Google Scholar

page 85 note 2 Tr.Hoskyns, E. C. (London, 1933)Google Scholar: this work will be cited as Romans.

page 86 note 1 Tr. Stenning, H. J. (London, 1933), p. 11Google Scholar: this work will be cited as Resurrection.

page 86 note 2 ibid., pp. 145f.

page 86 note 3 P. 30.

page 87 note 1 See Kerygma and Myth, ed. Bartsch, H. W. (Harper Torchbooks, New York, 1961), pp. 38ffGoogle Scholar, where Bultmann develops his thesis that the resurrection is the expression of the meaning of the cross.

page 87 note 2 Romans, pp. 203, 195.

page 88 note 2 Romans, p. 30.

page 88 note 3 Resurrection, p. 143.

page 88 note 4 Credo, tr. McNab, J. S. (London, 1964), p. 95.Google Scholar

page 90 note 1 Faith and Understanding, tr. Smith, L. P. (London, 1969), p. 83f.Google Scholar

page 90 note 2 Bultmann, , Ktrygma and Myth, p. 39Google Scholar; Pannenberg, , Jesus—God and Man, tr. Wilkins, Lewis L. and Priebe, Duane A. (Philadelphia, 1968), p. 89.Google Scholar

page 91 note 1 C.D. III/2, p. 448.

page 92 note 1 See my Foundations of Theology (Chicago, 1971), pp. 161f.Google Scholar

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page 93 note 1 Romans, p. 150.

page 93 note 2 Credo, p. 102; cf. pp. 96f.

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page 94 note 1 Resurrection’, Sacramenium Mundi, vol. 5, pp. 323f. 329–33.Google Scholar

page 94 note 2 ‘Cross and resurrection form a single, indivisible cosmic event which brings judgment to the world and opens us for men the possibility of authentic life’ (Kerygma and Myth, p. 39; italics mine).

page 94 note 3 ‘He stands before the Father at Golgotha burdened with all the actual sin and guilt of man and of each individual man, and is treated in accordance with the deserts of man as the transgressor of the divine command’ (C.D. II/2, p. 758).

page 95 note 1 ‘And if a man has committed a crime punishable by death and is put to death and you hang him on a tree, his body shall not remain all night upon the tree, but you shall bury him the same day, for a hanged man is accursed by God’ (Deut. 21.22f).

page 96 note 1 See further Légasse, S., ‘à propos de l'idée de substitution pénale dans la Rédemption. Note exégétique’, Bulletin de Littérature Ecclésiastique, 69 (1968), pp. 8197.Google Scholar

page 97 note 1 See my ‘Thomas Aquinas and Christ's Resurrection’, Theological Studies, 31 (1970). P. 516.Google Scholar