1. Introduction to Systematic Theology

2. NEO-ORTHODOX THEOLOGY
Why Orthodoxy? Influences on Karl Barth
Educated in Consciousness Theology
A student of W. Herrmann
Began a series of dogmatics lectures in 1924
In preparation, Barth read
Heppe’s Reformed Dogmatics and
Schmid’s Theology of the Evangelical Lutheran Church
9/4/2019
Intro to Systematic Theology 5

3. NEO-ORTHODOX THEOLOGY
Barth’s theological concerns
A scientific theology, related to Scripture and the Reformers
Justice to the biblical ideas of revelation, sin, and redemption
See Preface to1935 edition of Heppe
Shift theology from Immanence to Transcendence
Focused his theology of the Word of God over against modern liberalism, Roman Catholicism
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Intro to Systematic Theology 5

4. NEO-ORTHODOX THEOLOGY
Barth’s key theological points
Revelation has no point of contact with natural man (NO Natural Theology)
Man in sin must realize he is free in Jesus Christ
Man is assured of his acceptance with God in Jesus Christ
Faith is the knowledge of the freedom we have in Christ
FORMALLY- An appeal to orthodoxy and the reformers
MATERIALLY- Revelation comes from above, does not begin with human experience
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Intro to Systematic Theology 5

5. NEO-ORTHODOX THEOLOGY
Why Neo?
Barth shared a basic starting point with preceding theologians
Kantian presuppositions limit our ability to discuss the noumenal
We cannot have a theoretical knowledge of God
 Shared the views of Higher Criticism re. Scripture rather than traditional view of Scripture as Word of God
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Intro to Systematic Theology 5

6. NEO-ORTHODOX THEOLOGY
Barth on Revelation
Barth on Revelation:
Feared anything that would lead to Natural Theology
Revelation occurs, but cannot be considered a given
Revelation cannot touch us directly
But, at the moment of encounter, Revelation enters history
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Intro to Systematic Theology 5

7. NEO-ORTHODOX THEOLOGY
Barth on Revelation
The “WORD OF GOD” may be viewed in three ways. It can refer to:
Jesus Christ
Scripture
Preaching of the Word
The Bible is God’s word so far as God lets it be His Word, so far as God speaks through it.” Church Dogmatics, I,1, 123
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Intro to Systematic Theology 5

8. NEO-ORTHODOX THEOLOGY
Barth on Revelation
The question of errors is irrelevant
Scripture is a witness to Revelation, or a vehicle for Revelation
It is not revelation per se
Cf. the Presbyterian Church Worshipbook, 28, in which the congregation is invited to “Listen for the Word of God.”
9/4/2019
Intro to Systematic Theology 5

9. NEO-ORTHODOX THEOLOGY
Reflections on Karl Barth
Cf. the traditional Reformed view
God does act in Revelation that touches us directly
The prophetic word
The fulfillment
The interpretive word
Modernism has no supernatural revelation
Neo-Orthodoxy has a supernatural revelation, but only in accordance with Kantian presuppositions (you cannot hear what you have no capacity to hear)
Although Barthianism protests against the Roman Catholic scheme (formally), materially, there is structural similarity
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Intro to Systematic Theology 5

10. EXISTENTIALIST THEOLOGY
Relation to Neo-Orthodoxy
Metaphor changes, but the pattern is the same
Dimension of transcendence is not found outside the individual
Rather, it is found in the depth of being
Nevertheless, this approach reintroduces a form of natural theology
Not the same as the medieval model
Rather, the element of natural theology is existential theology’s reliance upon the existentialist analysis of being and the human predicament
Theological categories are influenced by and interpreted in light of existentialist categories
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Intro to Systematic Theology 5

11. EXISTENTIALIST THEOLOGY
Rudolf Bultmann, premier existentialist theologian
Builds on philosophy of Martin Heidegger
Inauthentic Existence is when man is carried along by circumstances, day to day routine
Authentic Existence man stands outside himself as master of his circumstances
“Demythologizing is existentialist interpretation,” Bultmann, NT and Mythology, 99
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Intro to Systematic Theology 5

12. EXISTENTIALIST THEOLOGY
Rudolf Bultmann, key figure
Builds on philosophy of Martin Heidegger
Inauthentic Existence= man is carried along by circumstances, day to day routine
Authentic Existence= man stands outside himself as master of his circumstances
“Demythologizing is existentialist interpretation,” Bultmann, NT and Mythology, 99
This distinction, it is claimed, is found in Scripture in the law/gospel antithesis
Inauthentic Existence is subsistence under the law
Authentic Existence achieved through freedom under gospel
9/4/2019
Intro to Systematic Theology 5

13. EXISTENTIALIST THEOLOGY
Comparison with Older Liberalism
The older critical approach sought to discover the historical Jesus. Bultmann recognizes:
It is not possible to arrive at truth by “picking and choosing” NT&M, 8
Older Liberalism reduces the Kerygma “to an idealistic ethic” NT&M, 12
Bultmann’s approach, “demythologizing,”
Attempts to remove mythological elements from NT to arrive at the “truth”
Results in little, besides the death of Jesus, left as firm historical fact
9/4/2019
Intro to Systematic Theology 5

14. EXISTENTIALIST THEOLOGY
Comparison with Older Liberalism
“Can Christian proclamation today expect men and women to acknowledge the mythical world picture as true? To do so would be pointless and impossible.” NT&M, 3
“But it is impossible to repristinate a past world picture by sheer resolve, especially a mythical world picture, now that all our thinking is irrevocably formed by science. A blind acceptance of New Testament mythology would be simple arbitrariness.” NT&M, 8
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Intro to Systematic Theology 5

15. EXISTENTIALIST THEOLOGY
Comparison with Older Liberalism
“The historical and the mythical here are peculiarly intertwined: the historical Jesus whose father and mother are well known (John 6:42) is at the same time supposed to be the preexistent Son of God, and alongside of the historical event of the cross stands the resurrection, which is not a historical event.” NT&M, 32.
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Intro to Systematic Theology 5

16. EXISTENTIALIST THEOLOGY
Comparison with Older Liberalism
Demythologizing: “Stripping the Kerygma from its mythical framework.”
We cannot find a crutch in the experience of Jesus; crutches deprive us of freedom and authentic existence
Jesus is the example, par excellence, of one who chose authentic existence
His death is historical; in his death he abandons all crutches (even his life)
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Intro to Systematic Theology 5

17. Introduction to Systematic Theology