- Copyright page
- List of Abbreviations
- List of Contributors
- The Tasks of Theology
- Revelation and Scripture
- Jesus Christ
- The Spirit
- Sin and Evil
- Human Being
- Christian Life
- Justification, Sanctification, Vocation
- Barth and the Racial Imaginary
- Barth and Modern Moral Philosophy
- Barth and Gender
- Barth and Public Life
- Barth and Hermeneutics
- Barth and Preaching
- Barth and Environmental Theology
- Barth and Culture
- Barth and Judaism
- Barth, Religion, and the Religions
- Barth and Contemporary Protestant Theology
- Barth and Roman Catholic Theology
Abstract and Keywords
Barth’s doctrine of God is revolutionary. It leaves behind many of the traditional elements of a doctrine of God—natural knowledge of God, comparative religious practice, and proofs—and puzzles over simplicity and immutability. In their place Barth installs a new maxim, that God demonstrates or ‘proves’ himself. The Bible is the record of that self-demonstration. The divine perfections emerge in dialectical pairs, each displaying the personal life of God as the ‘One who loves in freedom’. Language for God successfully names God when it speaks of Jesus Christ, the Holy One who exemplifies divine omnipotence, omniscience, grace, mercy, and patience. In this way, Barth carries out his programme of Christological concentration, even in the doctrine of God. This is a doctrine of God unlike any other, an unsettling and a glorious one.
Katherine Sonderegger is the William Meade Professor of Systematic Theology at Virginia Theological Seminary. A priest of the Episcopal Church, she has written extensively on various topics in Church Dogmatics and is the author of That Jesus was Born a Jew: Karl Barth’s ‘Doctrine of Israel’ (1992). She is at work on a multi-volume Systematic Theology, the first volume of which is The Doctrine of God (2015).
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