Karl Barth. Paul S. Chung

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Karl Barth - Paul S. Chung


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thought in Barth’s early writings of 1919 and the 1920s. Barth’s reflection on a form of analogy can be traced back to his Tambach lecture (1919). As Beintker says, “the Denkform of the analogia relationis sive proportionalitatis, which sets forth a correspondence between the God-human relation and the human-human relation, forms a constant in Barth’s work from the time of the Tambach lecture onward.”10

      In a letter from April 1947, Barth mentioned his background and his subsequent turning away from it. Here he makes reference to his former position as a middle place between Kant and the young Schleiermacher. From autumn 1908 to autumn 1909, Barth was an assistant editor to Martin Rade at the Christliche Welt. After that he came into the church and developed his theological thought not as a half-minded adherent but as a thorough adherent of the school of Marburg. However, seven years later (also in 1916!), Barth made a new discovery, and his relationship with theological liberalism finally came to an end.

      Barth’s entrance to the Social Democratic Party of Switzerland (SPS) on January 26, 1915, his meeting with Blumhardt in that same month, and finally the beginning of the commentary on Romans (1916) mark Barth’s break with liberalism between 1915 and 1916. Regarding Barth’s correction of his previous position (from his Safenwil period), he deals with mostly in Romans II, but not very much in Romans I.

      Karl Barth and Political Radicalism

      As for Barth’s social-critical dimension of hermeneutics in the second commentary on Romans, we need to note a fundamental remark: “the historical critics, it seems to me, need to be more critical!” (R II:x). This was Barth’s response to his critics’ charge that he was a “declared enemy of historical criticism.” Barth’s response reveals that his approach to hermeneutics constituted a breakthrough to a new relationship to theology, its subject matter, and political relevance. Barth’s critics of Romans I accused him of eliminating history from his interpretation of Romans. They argued that in place of historical-critical exegesis Barth had applied biblicism and pneumatic exegesis. In the foreword, Barth states that Paul “addressed his contemporaries as a child of his age.” But more importantly, “he speaks as a prophet and apostle of the Kingdom of God to people of every age” (R I:v).

      Barth charged his contemporaries with giving up the task of a serious, respectful understanding and explanation of


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