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A Unique Time of God: Karl Barth's WWI Sermons
World War I changed Karl Barth’s theology forever. In this book William Klempa presents for the first time in English thirteen sermons that offer Barth’s unique view and commentary on the Great War. Barth saw the war as “a unique time of God,” believing it to represent God’s judgment on militarism. The sermons reveal a deep strain of theological wrestling with the war’s meaning, as Barth comes to see the conflict as the logical outcome of all human attempts to create God in our own image. As it demonstrates a decisive shift in Barth’s early theology, this volume is essential for anyone who wishes to understand the twentieth century’s greatest theologian.
- GenresTheology
240 pages, Paperback
Published December 30, 2016
13 people are currently reading
31 people want to read
About the author
Karl Barth
452 books261 followersProtestant 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.
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.
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February 17, 2017
In the opening days of World War I a very young Swiss pastor offered a series of thirteen sermons that wrestled with the impact of this devastating war on his own people, as well as the people of Europe. The preacher was Karl Barth. He would go on to become one of the greatest theologians of the 20th century, writing voluptuously on matters of theology. He remains a leading conversation partner to this day.
Only twenty eight at the time, Barth's sermons offer us a glimpse of his pastoral vision, his theological roots, and his rejection of war as a necessity. Indeed, he speaks clearly to his view that war is sin. He also challenges his Christian brothers and sisters to take stock of their commitment to Christ and Christ's realm. Thus, the title of the book -- "A Unique Time of God," a phrase that emerges in the sermons, describing his view that the war served as divine judgment on European Christianity, though he offers this in tandem with a vision of divine grace. There is judgment and hope.
The sermons in this book are presented for the first time in English, with translation and introduction by William Klempa. The introduction is extremely helpful, offering us both a sense of the context in which these sermons were preached, and Barth's own development. It's clear that the War served as a catalyst for his own theological development. It led to his break with the liberal theology of his mentors Harnack and Wilhelm Herrmann. The decision of his mentors to embrace without hesitation the German war aims forced him to reconsider his own theological commitments. In essence, it forced him to go "back to the Bible." Klempa notes the impact of the war on Tillich as well. While Barth was serving as a pastor in Switzerland, Tillich served as an army chaplain, seeing the horrors of the war first hand. Both men would make their mark on 20th century theology, and both would be responding to the carnage of that war.
The introduction provides us insight into Barth's early life, including the influence of his father, a Reformed pastor, his education in Switzerland and in Germany. One of the educational stops was at Tubingen, which is where he first encountered Christoph Blumhardt, a figure who would influence his break with liberalism as well. We're reminded of Barth's socialist leanings (he was called the Red Parson), who engaged in union organizing at Safenwil.
Most important is setting the context of the sermons -- the tinderbox that led to such a destructive war -- and the theological importance of these sermons. Klempa notes that these sermons represent what Barth spoke of as "irregular dogmatics or unsystematic theology. To say that they are irregular does not mean they are unimportant, but that they represent a theological response to specific contexts. They are practical expressions of theology rather than academic expressions (as one finds in the Church Dogmatics). In these sermons, we find, as Klempa notes, themes such as the "new world of the Bible," the supremacy of the Word of God, and the view that God is wholly other, by which Barth didn't mean that God was remote from us, but that God's ways are not our ways. We see a development of a view of divine judgment as well as the expression of God's love in Jesus. These are themes that will emerge throughout his theological work.
We know Barth as a theologian, but we might not know him as a political commentator. Klempa takes note of Barth's deep and abiding interest in politics. He read widely in matters political, and understood as early as August 23 that the the war underway was like no other before it. He took note that at the heart of the war was not concern for justice or injustice, but a power struggle that was rooted in racial/ethnic visions.
What we find in these sermons (and developed by Klempa) are Barth's pacifist leanings. As Klempa points out "Barth was passionately devoted to the cause of peace." (p. 39). Klempa notes that Barth was not a strict pacifist, but he viewed war as wrong and sinful. His sermons stand in strong contrast to the pro-war sermons being preached from pulpits in the warring nations.
Klempa notes that Barth was not satisfied by the sermons in this collection. He didn't believe they were sufficiently submitted to the Word of God. Whether or not that is true, this is an amazing collection of sermons that bring theological rigor, a close reading of scripture, and a prophetic vision. There is much in these sermons that speak to our own day, especially our tendency to let nationalism and patriotism define our confessions of faith. These are not light sermons. Klempa points out that Barth generally went 40 to 45 minutes. There are few illustrations or stories. Yet, these are accessible. They're readable and insightful.
Again, it's good to remember that the preacher was but a young man, not even 30, addressing a world torn apart. He addressed a people filled fear for the loved ones, their nation, and the surrounding countries. As he began preaching this series of sermons, the Swiss army had mobilized and moved to the borders, just in case war crossed the borders.
This is a book to be read and its message pondered.
Only twenty eight at the time, Barth's sermons offer us a glimpse of his pastoral vision, his theological roots, and his rejection of war as a necessity. Indeed, he speaks clearly to his view that war is sin. He also challenges his Christian brothers and sisters to take stock of their commitment to Christ and Christ's realm. Thus, the title of the book -- "A Unique Time of God," a phrase that emerges in the sermons, describing his view that the war served as divine judgment on European Christianity, though he offers this in tandem with a vision of divine grace. There is judgment and hope.
The sermons in this book are presented for the first time in English, with translation and introduction by William Klempa. The introduction is extremely helpful, offering us both a sense of the context in which these sermons were preached, and Barth's own development. It's clear that the War served as a catalyst for his own theological development. It led to his break with the liberal theology of his mentors Harnack and Wilhelm Herrmann. The decision of his mentors to embrace without hesitation the German war aims forced him to reconsider his own theological commitments. In essence, it forced him to go "back to the Bible." Klempa notes the impact of the war on Tillich as well. While Barth was serving as a pastor in Switzerland, Tillich served as an army chaplain, seeing the horrors of the war first hand. Both men would make their mark on 20th century theology, and both would be responding to the carnage of that war.
The introduction provides us insight into Barth's early life, including the influence of his father, a Reformed pastor, his education in Switzerland and in Germany. One of the educational stops was at Tubingen, which is where he first encountered Christoph Blumhardt, a figure who would influence his break with liberalism as well. We're reminded of Barth's socialist leanings (he was called the Red Parson), who engaged in union organizing at Safenwil.
Most important is setting the context of the sermons -- the tinderbox that led to such a destructive war -- and the theological importance of these sermons. Klempa notes that these sermons represent what Barth spoke of as "irregular dogmatics or unsystematic theology. To say that they are irregular does not mean they are unimportant, but that they represent a theological response to specific contexts. They are practical expressions of theology rather than academic expressions (as one finds in the Church Dogmatics). In these sermons, we find, as Klempa notes, themes such as the "new world of the Bible," the supremacy of the Word of God, and the view that God is wholly other, by which Barth didn't mean that God was remote from us, but that God's ways are not our ways. We see a development of a view of divine judgment as well as the expression of God's love in Jesus. These are themes that will emerge throughout his theological work.
We know Barth as a theologian, but we might not know him as a political commentator. Klempa takes note of Barth's deep and abiding interest in politics. He read widely in matters political, and understood as early as August 23 that the the war underway was like no other before it. He took note that at the heart of the war was not concern for justice or injustice, but a power struggle that was rooted in racial/ethnic visions.
What we find in these sermons (and developed by Klempa) are Barth's pacifist leanings. As Klempa points out "Barth was passionately devoted to the cause of peace." (p. 39). Klempa notes that Barth was not a strict pacifist, but he viewed war as wrong and sinful. His sermons stand in strong contrast to the pro-war sermons being preached from pulpits in the warring nations.
Klempa notes that Barth was not satisfied by the sermons in this collection. He didn't believe they were sufficiently submitted to the Word of God. Whether or not that is true, this is an amazing collection of sermons that bring theological rigor, a close reading of scripture, and a prophetic vision. There is much in these sermons that speak to our own day, especially our tendency to let nationalism and patriotism define our confessions of faith. These are not light sermons. Klempa points out that Barth generally went 40 to 45 minutes. There are few illustrations or stories. Yet, these are accessible. They're readable and insightful.
Again, it's good to remember that the preacher was but a young man, not even 30, addressing a world torn apart. He addressed a people filled fear for the loved ones, their nation, and the surrounding countries. As he began preaching this series of sermons, the Swiss army had mobilized and moved to the borders, just in case war crossed the borders.
This is a book to be read and its message pondered.
April 8, 2018
This collection of Karl Barth’s “war sermons” is my first sustained encounter with the highly esteemed Swiss reformed theologian. Barth delivered these sermons during the first months of World War I to his congregation at Safenwil in neutral Switzerland. I found his sermons to be instructive and inspiring. Even though he later wrote that he regretted these sermons for being too focused on relevance and not focused enough on the Bible, I think he does a great job of applying biblical passages to contemporary events. I’m curious to compare these to later sermons to see what Barth considered more appropriately focused on the Bible. This edition has a lengthy introduction by the translator, William Klempa. I found aspects of the intro helpful since I know little about WWI but Klempa quotes a great deal from the sermons in this collection, which I found annoying. (I read the intro after finishing the sermons). I would recommend this book for anyone interested in Barth’s theology.
October 20, 2025
I commented previously about the many book services offered by the late Rev. Klempa for this book, which all comments can be seen and read in the review’s reading activity tab, so I won’t repeat myself here.
Basically, did these sermons globally help me to find peace of mind or peace of soul during the actually terrible wartimes we are going through these days?
Perhaps yes, but not automatically and easily; only with great difficulty after lots of forced thinking about it.
Basically we are to lean on Jesus in our own personal lives, notwithstanding the sinful, possibly expanding wars going on in so many places. We won’t go wrong if we lean on the righteousness of God, instead of relying on our pitiful and failing goodwill-in-us .
I guess the most memorable sermon for me was the first one, based on Ephesians 2:4-7 , themed
‘God has set us in the heavenly realm together with Jesus, has ALREADY transferred us in to the heavenly realm, and so we are in it basically Here-and-Now.’
I feel this book can be used as a useful, simple introduction to Barth’s oeuvre so I recommend it for that.
Basically, did these sermons globally help me to find peace of mind or peace of soul during the actually terrible wartimes we are going through these days?
Perhaps yes, but not automatically and easily; only with great difficulty after lots of forced thinking about it.
Basically we are to lean on Jesus in our own personal lives, notwithstanding the sinful, possibly expanding wars going on in so many places. We won’t go wrong if we lean on the righteousness of God, instead of relying on our pitiful and failing goodwill-in-us .
I guess the most memorable sermon for me was the first one, based on Ephesians 2:4-7 , themed
‘God has set us in the heavenly realm together with Jesus, has ALREADY transferred us in to the heavenly realm, and so we are in it basically Here-and-Now.’
I feel this book can be used as a useful, simple introduction to Barth’s oeuvre so I recommend it for that.
Displaying 1 - 3 of 3 reviews