Karl Barth (1886-1968) studierte Theologie in Bern, Berlin, Tubingen, Marburg und war von 1909 bis 1921 Pfarrer in Genf und Safenwil. Mit seiner Auslegung des Romerbriefes (1919, 1922) begann eine neue Epoche der evangelischen Theologie. Dieses radikale Buch trug ihm einen Ruf als Honorarprofessor nach Gottingen ein, spater wurde er Ordinarius in Munster und Bonn. Er war Mitherausgeber von Zwischen den Zeiten (1923-1933), der Zeitschrift der Dialektischen Theologie. Karl Barth war der Autor der Barmer Theologischen Erklarung und Kopf des Widerstands gegen die Gleichschaltung der Kirchen durch den Nationalsozialismus. 1935 wurde Barth von der Bonner Universitat wegen Verweigerung des bedingungslosen Fuhrereids entlassen. Er bekam sofort eine Professur in Basel, blieb aber mit der Bekennenden Kirche in enger Verbindung. Sein Hauptwerk, Die Kirchliche Dogmatik, ist die bedeutendste systematisch-theologische Leistung des 20. Jahrhunderts.
Protestant theologian Karl Barth, a Swiss, advocated a return to the principles of the Reformation and the teachings of the Bible; his published works include Church Dogmatics from 1932.
Critics hold Karl Barth among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important since Saint Thomas Aquinas. Beginning with his experience as a pastor, he rejected his typical predominant liberal, especially German training of 19th century.
Instead, he embarked on a new path, initially called dialectical, due to its stress on the paradoxical nature of divine truth—for instance, God is both grace and judgment), but more accurately called a of the Word. Critics referred to this father of new orthodoxy, a pejorative term that he emphatically rejected. His thought emphasized the sovereignty of God, particularly through his innovative doctrine of election. His enormously influenced throughout Europe and America.
Barth rearticulates the Doctrine of Election: he puts Jesus front and center. In doing so, he fights a latent paganism that has snuck into the western tradition through classic western articulations of election. He also bars misuse of the doctrine for idolatry. Unfortunately, by putting Jesus as the center and gamut of God's will, he heavily implies universalism because God cannot act to humanity any differently from how He's acted in Christ, and He does not keep Christ in hell.
Despite these flaws, Barth forcefully reminds the reader of how far the western tradition has strayed from Jesus. By crafting any doctrine apart from Christ, speculation leads us to fearful and unbiblical mysteries that only lead us to sink far into the stormy seas. Barth here offers theologians the opportunity to raise their hands to Christ, showing them how far they have sunk into the stormy sea from attending to the world's distractions. He reminds them that, in order to properly stand on theological waters, the peace of truth amidst the storm endemic to human thinking and present in all other fields based on that, they need to focus their gaze entirely on the person of Christ.
This volume of Barth's Church Dogmatics was a refreshing, scintillating read. Not only is he brilliant, but his orthodox direction after the soul-numbing modern period of the 19th century is like drinking water after having gone through a desert. Also impressive is his vast interaction with the Christian tradition.
His idea of Jesus Christ as electing God and elected man is fascinating.