I have resumed my reading of Tietz’s biography of Karl Barth, which is considered the definitive work of the Swiss theologian. Tietz notes that Barth had a distaste for the German-ethno-nationalism formed in the 1920’s. He was outraged by them (113). However, his criticisms were tamed by his deep love for being around the German people and exploring the beauty of Germany.
Tietz observes that Barth underwent a vast transition in his thinking when working on a second edition of his Commentary to the Romans. He was deeply struck by Franz Overbeck’s analysis of the vast difference between speech about God and man. Barth viewed Overbeck’s daunting critique of Christendom as a requirement for his seminary students. God was “wholly other” and, as such, must be kept distinct from any human speech since no speech can speak accurately about the transcendent God.
He further notes that the kingdom of God does not pertain to earthly things but is a “NO to the world” (122). There are overt platonic movements in Barth’s perspective wherein he attempts to dichotomize God from the world, usurping a healthy theology of the imago Deo (112-125).
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