By Paul T. Nimmo
This publication investigates the way the 'actualistic ontology' - i.e., the truth that God and human brokers are beings-in-act in a covenant dating - that underlies the Church Dogmatics of Karl Barth impacts his belief of moral corporation. It analyses this impact alongside 3 paths of inquiry: figuring out what's correct (the noetic dimension), doing what's correct (the ontic dimension), and reaching what's correct (the telic dimension). the 1st component to the ebook explores the self-discipline of theological ethics as Barth construes it, either in its theoretical prestige and in its real perform. within the moment part, the ontological import of moral supplier for Barth is taken into account when it comes to the divine motion and the divine command. the ultimate component to the booklet examines the teleological function envisaged during this theological ethics when it comes to participation, witness, and glorification. At every one degree of the booklet, the robust interconnectedness of theological ethics and actualistic ontology within the Church Dogmatics is drawn out. the consequent appreciation of the actualistic measurement which underlies the theological ethics of Karl Barth feeds right into a fruitful engagement with a number of opinions of Barth's perception of moral employer. it's verified that assets are available inside of this actualistic ontology to respond to a few of the various criticisms, and that makes an attempt to revise Barth's theological ethics on the margins could have catastrophic and irreversible results for his entire theological undertaking.
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Extra resources for Being in action: the theological shape of Barth's ethical vision
Indeed, Christoph Gestrich contends that when contextual and hermeneutical issues are considered, the relevant teachings of Barth and Luther are materially compatible, in 'Die hermeneutische Differenz zwischen Barth und Luther angesichts der neuzeitlichen Situation', ZThK, Beiheft 6 (1986), pp. 136-57 (153). 66 67 68 II/l, p. 376. HI/4, p. 52. II/2, p. 563. H/2, p. 543. 70 71 II/2, p. 565. II/2, p. 591. 11/2, p. 592. 73 II/2, p. 543, emphasis added. II/2, p. 539. 7 Setting the distinction between the Law and the Gospel firmly within the covenant of grace also dispels the possibility that the priority of Gospel over Law could be seen only in formal terms.
8). However, Barth nevertheless clearly affirmed the capacity of Scripture to surprise, and this assumption could not therefore function in abstraction as a fixed hermeneutical rule. IV/1, p. 102. II/2, p. 7 0 6 . It is simply incorrect, therefore, for Gerald M c K e n n y t o argue that 'From the c o m m a n d m e n t s . . one m a y derive substantive k n o w l e d g e o f the character and standards that the command of God will never violate', in 'Heterogeneity and Ethical Deliberation: Casuistry, Narrative, and Event in the Ethics of Karl Barth', ASCE 20 (2000), pp.
710. IV/2, p . 3 7 2 . Thus, as Biggar notes, Barth's ethics 'is characterized by a remarkable confidence in, and focus upon, the activity of the H o l y Spirit', Hastening, p. 1 6 4 . 28 i9 30 n/2, p. 654. II/2, p. 630. n/2, p. 644. II/2, p. 548. Gunton, 'The triune God and the freedom of the creature', p. 52. 3 (1983), pp. 313-24 (319). 32 Barth writes, 'I am myself the subject of responsibility to the command of God But I am this only as included in the "we". I am myself the covenant-partner of God, but my God is our God.