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By D. Densil Morgan

This is often the 1st publication size assesment in English of the effect of Karl Barth's theology in Britain. starting with the essays of Adolf Keller and H.R. waterproof coat within the Nineteen Twenties, it analyses the interaction among Barth's constructing idea and diversified strands of English, Scottish and Welsh church background as much as the Eighties. Barth's impression on British perceptions of the German Church fight in the course of the Thirties is mentioned, besides the prepared attractiveness that his theology received one of the English Congregationalists, Welsh Nonconformists and theologians of the Church of Scotland. part forgotten names akin to John McConnachie and Nathaniel Micklem are dropped at gentle besides greater identified representatives of British Barthianism like Daniel T. Jenkins and T.F. Torrance. Barth and the secular theology of the Sixties are assessed, besides the beginnings of the Barthian renaissance associated with Colin Gunton and others through the Nineteen Eighties. Barth Reception in Britain is a contribution to fashionable church background in addition to the heritage of doctrine.

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Neither human sinfulness nor human creatureliness would ever thwart that gracious will. It was God’s victory over human intractability which had theological priority over rebellion and unbelief. 69 Only those who know they are under grace know that they have sinned. ‘[Barth] grounds everything in a Word of God which both condemns and forgives . . 70 This was a radical departure from the Lutheran and conventional evangelical scheme which would preach the law in order to convict of sin before applying the balm of the gospel.

Cheyne’s comment that in Scotland ‘[i]n the aftermath of the First World War, liberal evangelicalism continued as a living tradition, though probably with less exuberance and productivity’,55 rather understates the point. In fact it was tired, jaded and well past its prime. 17). 73). All Barth’s dialectical paradoxes and uncompromising axioms were rehearsed: the sovereignty of God, the discontinuity between human religiosity and the divine Word, the radical nature of saving faith and the disconcerting otherness of God’s revelation in Christ.

70 This was a radical departure from the Lutheran and conventional evangelical scheme which would preach the law in order to convict of sin before applying the balm of the gospel. Yet it was clear from the Christliche Dogmatik that this counterintuitive note would be basic to Barth’s whole structure. For Barth it was not a departure but an extension of his Reformed legacy concerning the absolute sovereignty of God and the election of grace. To know that one had been saved was not a matter of presumption or cheap consolation on the part of the believer.

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