Lecture 30: Neo-Orthodoxy—From Kierkegaard to Barth
to provide adequate concepts for the authentic self-understanding that results
from the decision of faith. Paul Tillich speaks of a method of correlation in
which Christian symbols about God meet existential needs.Barth broke with other dialectical theologians by rejecting any foundation
for theology that arises from theories of human nature or existence rather
than from the revelation of God in Christ. Emil Brunner argued that the
word of God cannot meet human beings unless there is a point of contact
remaining even in sinful human nature. In the title of a famous essay, Barth
answered, “No!” For Barth, the event of revelation, which creates faith out
of nothing in human nature, is a miracle of grace by the word of God in
the power of the Holy Spirit. Barth thus rejects any natural theology (based
on natural knowledge of God apart from revelation) and any foundation for
theology in philosophies of human nature.Barth’s break with other neo-Orthodox theologians involved a return to a
Christ-centered orthodoxy. Barth’s Christocentrism affects not just his
doctrine of humanity but his doctrine of God. The event of revelation is not
just an event in human life but an act of God. It is a trinitarian act of self-
revelation, which is the root of the doctrine of the Trinity. It is the outward
expression of God’s inner self-knowledge, which he causes us to share.
The fundamental act of divine revelation is the election of Jesus Christ. In
choosing the man Jesus, God decides who God is as well as how he reveals
himself to his creation.Election is not a hidden decree about who gets saved and who doesn’t, but
good news about the eternal being of Jesus Christ, who is God for us. Barth
adopts the supralapsarian view that the decree of election is logically prior to
the decree of creation. In Barth’s terms, creation is for the sake of covenant,
and the covenant is de¿ ned by the election of Christ. Election is thus the the
eternal beginning of all the ways and works of God in Jesus Christ, in which
God eternally chooses to be for humanity.The content of election is that Christ will be who the Gospel says he is. Barth
af¿ rms “double predestination,” in the sense that Christ is chosen as both
beloved and rejected by God on the cross. In this dialectical choice of double
predestination, the no always serves the yes. God’s no to Christ on the cross