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Church Dogmatics The Doctrine of the Word of God
Volume 1 Part 2 The Revelation of God Holy Scripture
The Proclamation of the Church 1st Edition Barth Digital
Instant Download
Author(s): Barth, Karl
ISBN(s): 9780567050694, 0567050696
Edition: 1
File Details: PDF, 58.74 MB
Year: 2004
Language: english
Copyright © 2004. Bloomsbury Publishing Plc. All rights reserved.
KARL EARTH
EDITORS
G. W. BROMILEY
T. F. TORRANCE
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THE DOCTRINE
OF THE WORD OF GOD
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CHURCH DOGMATICS
KARL EARTH
VOLUME I
THE DOCTRINE
OF THE WORD OF GOD
PART 2
TRANSLATORS
G. T. THOMSON
HAROLD KNIGHT
EDITORS
G. W. BROMILEY
Copyright © 2004. Bloomsbury Publishing Plc. All rights reserved.
T. F. TORRANCE
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T&T CLARK INTERNATIONAL
A Continuum imprint
Printed and bound in the United States by the Data Reproductions Corporation
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EDITORS' PREFACE
TWENTY-ONE years have now passed since the first half-volume of
Karl Earth's Kirchliche Dogmatik, Die Lehre vom Worte Gottes, was
translated by Prof. G. T. Thomson and published in English under the
title Church Dogmatics, The Doctrine of the Word of God. The second
world war interrupted the programme of work upon the succeeding
volumes, and its effects upon the printing industry have made the
production of such massive books an even more formidable and costly
enterprise. Work was further delayed through the declining health
of Prof. Thomson, who was able to offer only a draft translation of
sections 13-20 of the second half-volume of The Doctrine of the Word
of God. Since then, with the encouragement and unfailing support
and courtesy of the publishers, T. & T. Clark of Edinburgh, a team of
scholars and theologians has been engaged on the subsequent nine
volumes which have appeared to date. Most of these have now been
translated, and although the work of editorial revision and printing is
slow and exacting, it is hoped that two part-volumes may now appear
each year, the immediate successors of the present volume being IV, 1,
The Doctrine of the Atonement, and II, 1, The Doctrine of God.
The translation of Earth's Kirchliche Dogmatik is far from being
an easy task, not only because of the difficulty of his German style,
but particularly because of the sustained scientific intention of his
dogmatic procedure. By directing relentless questions to the subject
of inquiry Earth seeks to let the truth declare itself clearly and posi-
tively, and then he seeks to express the truth in its own wholeness
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viii Editors' Preface
with great force and clarity. On the other hand, this makes it very
difficult for the translator who wishes to turn the text into good English.
To break up the long and carefully balanced sentences into short
clear-cut statements would often destroy the scientific intention and
dissolve the theological content into scholastic distinctiones, the very
thing which Barth seeks to avoid. The English translation, therefore,
while working with shorter sentences, must be as faithful as possible
to the style of Barth in so far as that is dictated by his deliberate pro-
cedure. Often this can be done only by transposing the order and
repeating the subordinate clauses lest they should be cut off from the
main subject as independent items of truth. At the same time, it is
desirable to erase from the English text those many particles, emphases
and exclamatory nuances which are very characteristic of Barth's
vigorous and humorous personality but which have no real equivalents
and can hardly be retained if the translation is to read like English.
If in the following out of these principles something characteristic of
Barth has been omitted from this translation, it is only in order that
his own thought may be more clearly accessible to the English reader.
The publication of this half-volume completes the English version
of Barth's Prolegomena to Church Dogmatics. In these two half-
volumes, which are the foundation for all that follows, Barth has
sought to work out in thoroughgoing fashion a critical and truly scien-
tific understanding of the relation between faith and reason. He
insists that reason is unconditionally bound to its object and deter-
mined by it, and that the nature of the object must prescribe the
specific mode of its activity. Faith is this reason directed to the
knowledge of God, and it involves a way of knowing that answers to
the nature of the unique and incomparable object—the living God;
that refuses to prescribe arbitrarily to the object how it is to be known;
and that humbly tries to be obedient to the divine revelation in Jesus
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Editors' Preface ix
the Holy Scriptures through which we hear the Word of God speaking
to us in the Church. Thus instead of binding theology to the philosophy
of one age, like an Aquinas or a Schleiermacher, Earth has sought to
give theology such an expression in our thought that the living Truth
becomes the master of our thinking, and not thinking the master of
the Truth.
In the present half-volume the translation of pp. 1-660 has been
done by Prof. G. T. Thomson, and of pp. 661-884 by Dr. Harold
Knight. The whole translation has been carefully scrutinised and
extensively revised to give it a homogeneous character—the main
burden in this respect being borne by Dr. G. W. Bromiley. The
editors wish to record their gratitude to Prof. J. K. S. Reid and the
Rev. T. H. L. Parker as assistant editors, to the former for his assistance
in the revision and the reading of the proofs, and to the latter for many
valuable corrections and suggestions at the proof stage. They also
wish to pay tribute to the printers for their patience and meticulous
care with very difficult manuscripts.
In this and all succeeding volumes, the biblical quotations are
always given in the Authorised Version, except where a different
rendering is specifically demanded by the German original.
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IN PLACE OF A FOREWORD
IT is not we who can sustain the Church, nor was it our forefathers,
nor will it be our descendants. It was and is and will be the One
who says : " I am with you alway, even unto the end of the world."
As it says in Heb. 13 : " Jesus Christ, heri, et hodie. et in secula." And
in Rev. i: " Which was, and is, and is to come." Verily He is that
One, and none other is or can be.
For you and I were not alive thousands of years ago, but the
Church was preserved without us, and it was done by the One of
whom it says, Qui erak, and Heri.
Again, we do not do it in our life-time, for the Church is not
upheld by us. For we could not resist the devil in the Papacy and
the sects and other wicked folk. For us, the Church would perish
before our very eyes, and we with it (as we daily prove), were it not
for that other Man who manifestly upholds the Church and us. This
we can lay hold of and feel, even though we are loth to believe it,
and we must needs give ourselves to the One of whom it is said, Qui
est, and Hodie.
Again, we can do nothing to sustain the Church when we are dead.
But He will do it of whom it is said, Qui venturus est and in secula.
And what we must needs say of ourselves in this regard is what our
forefathers had also to say before us, as the Psalms and other Scriptures
testify, and what our descendents will also experience after us, when
with us and the whole Church they sing in Psalm 124 : "If the Lord
himself had not been on our side, when men rose up against us," and
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Psalm 60: " O be thou our help in trouble, for vain is the help of
man."
. . . May Christ our dear God and the Bishop of our souls, which
He has bought with His own precious blood, sustain His little flock
by the might of His own Word, that it may increase and grow in
grace and knowledge and faith in Him. May He comfort and strengthen
it, that it may be firm and steadfast against all the crafts and assaults
of Satan and this wicked world, and may He hear its hearty groaning
and anxious waiting and longing for the joyful day of His glorious
and blessed coming and appearing. May there be an end of this
murderous pricking and biting of the heel, of horrible poisonous
serpents. And may there come finally the revelation of the glorious
liberty and blessedness of the children of God, for which they wait
and hope in patience. To which all those who love the appearing of
Christ our life will say from the heart, Amen, Amen.
LUTHER (W.A. 54, 470 and 474 f.).
xi
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CONTENTS
PACK
EDITORS' PREFACE . . . . . . . vii
I N PLACE O F A FOREWORD . . . . . xi
CHAPTER II
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xiv Contents
CHAPTER III
HOLY SCRIPTURE
PACK
§ 19. THE WORD OF GOD FOR THE CHURCH
1. Scripture as a Witness to Divine Revelation . • 457
2 . Scripture a s t h e Word o f G o d . . . . 473
§ 20. AUTHORITY IN THE CHURCH
1. The Authority of the Word . . . .538
2. Authority under the Word . . . . 585
§ 21. FREEDOM IN THE CHURCH
1. T h e Freedom o f t h e Word . . . 661
2 . Freedom under t h e Word . . . . . 695
CHAPTER IV
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C H A P T E R II
THE REVELATION OF GOD
P A R T II
THE INCARNATION OF THE WORD
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CHAPTER II
PART II
One God in each of these modes of being and action, which are quite
distinct and never to be identified with each other. God is the con-
stant Subject of revelation. Neither in His Son in whom He becomes
manifest to us, nor in His Holy Spirit in whom He is manifest to us,
does He become the predicate or object of our existence or action.
He becomes and He is manifest to us. But this very becoming and
being is and remains a determination of His existence. It is His act,
His work.
It is with this becoming and being, this twofold objective and sub-
jective fulfilment of revelation that we are concerned now. That
means, we have to deal, in the first place, with the incarnation of the
Word, with Jesus Christ as God's revelation for us, and after that with
the outpouring of the Holy Spirit as God's revelation in us.
In considering this we must not for a moment lose sight of the
previous answer we gave to the question about the subject of revela-
tion, namely, the doctrine of the Trinity. On the contrary, it is
i
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2 § 13. God's Freedom for Man
inevitable that in the light of that discussion we give the same decisive
answer to these further questions about the nature of revelation.
Every question about the objective and subjective reality of revela-
tion must likewise lead us to the lordship and glory of the one God.
Otherwise we should be passing by the evidence of Holy Scripture in
search of a different revelation.
But the answer to the question about the subject of revelation
authorises, nay compels us to ask further questions here also. We
could not allow the first question to be put to us or the first answer
to be given to us, without actually having before us the further ques-
tions about what God does for us, and what God does in us, in His
revelation, and the answers they require regarding the incarnation
of the Word and the outpouring of the Holy Spirit. Likewise the
doctrine of the Trinity itself, so far as it teaches not only the divinity
of God the Father, but also the divinity of the Son and of the Holy
Spirit in their special modes of being and action, demands that we
evaluate the proper work of revelation on its objective and subjective
sides, and thus grasp in its totality the concept of the divine revelation.
In these second and third elements in the concept of revelation
we are concerned with two questions intimately related to each other
and complementary to each other. It is both possible and right to
formulate them from different standpoints. We may, for example,
ask how and with what object the event of revelation actually takes
place. We may also ask what is taking place and what is the power,
significance and effect of revelation. We may ask about God's self-
manifestation and His manifestation to us, in the sense of the objec-
tive and the subjective reality of His revelation. We might wish
to regard revelation in the first case as the movement proceeding
from God to man, in the second as that proceeding from man to God.
With a view to a thorough clarification or revision of the concepts,
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i. Jesus Christ the Objective Reality of Revelation 3
Christology and Pneumatology are one in being the knowledge and
praise of the grace of God. But the grace of God is just His freedom,
unhindered either by Himself or by us.
The object to which we first turn in continuing the analysis of the
concept of revelation, which we began by developing the doctrine of
the Trinity, is the doctrine of the incarnation of the Word of God
made flesh. We are concerned here with the first basic part of
Christology, the part which answers the question : How does the
encounter of His revelation with man become real in the freedom of
God? The doctrine of the person and work of Christ has its own
necessary place within the doctrine of reconciliation, with which we
are not yet directly concerned. The first part of Christology, specially
called the doctrine of the incarnation, belongs to the doctrine of the
Word of God, and so to prolegomena, to the basis of Church Dogmatics.
If we turn our attention now to the question how the encounter of
His revelation with man is real in the freedom of God, then the very
first point to be made is that this question is and must be the primary
one. For there is also a second question regarding the incarnation of
the Word of God. It concerns the possibility of revelation : How
is the encounter of His revelation with man possible in the freedom
of God ? This second question, too, has its propriety and its necessity.
It is the question of interpretation, the question of exegesis, which
must certainly follow the question of fact, the question of the text.
But it can only follow it. It must not claim to precede it.
It would be fruitless at this point to begin considering what condi-
tions must be fulfilled in God and in ourselves to enable this revelation
to encounter us—in order subsequently to look round and see whether
revelation actually encounters us in accordance with these conditions.
Even in the most searching consideration and determination of such
conditions, even in the most believing acknowledgment that a fact of
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