Barth and Schleiermacher on the Doctrine of Election: A by Matthias Gockel

By Matthias Gockel

The 1st distinct comparability among the theologies of Friedrich Schleiermacher and the early dialectical theology of Karl Barth. Matthias Gockel exhibits that the doctrine of election in Barth's early theology bears a amazing resemblance to the location of Schleiermacher. He demanding situations the traditional knowledge that those positions - or `liberal theology' and `dialectical theology' - stand in irreconcilable competition. Barth articulates a clean evaluation of the doctrine not just in Church Dogmatics II/2, yet within the moment version of his Epistle to the Romans and in his first sequence of lectures on Systematic Theology, the so-called G?ttingen Dogmatics. consequently, a resemblance among Schleiermacher and Barth is already discernible in Barth's early theology - at a time whilst he used to be writing his so much virulent criticisms of Schleiermacher.

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4). 35 Ibid. 1). A Universal Predestination 47 results from the twofold approach to Christianity as one pious community among others and a particular religion with its own characteristics. 36 Therefore, in Part I he oVers an analysis of the common element in all expressions of the Christian pious selfconsciousness apart from their determination by the antithesis of sin and grace (§§ 32–61). 37 According to Schleiermacher, the feeling of absolute dependence is most fully recognized in the monotheistic religions, because there the correlation of God-consciousness and world-consciousness is constitutive for the pious self-consciousness of the believers.

Niebuhr, Schleiermacher on Christ and Religion, 186. Hence, ‘religion is always historically diVerentiated’ (ibid. 196, my emphasis). The point is crucial for an adequate understanding of The Christian Faith. It helps to avoid the error that Schleiermacher’s locates piety only in the immediate self-consciousness, which makes it appear as something ‘unreal’. Gu¨nter Bader, ‘Su¨nde und Bewußtsein der Su¨nde. Zu Schleiermachers Lehre von der Su¨nde’, Zeitschrift fu¨r Theologie und Kirche 79 (1982), 63.

Zwei Sendschreiben’, 316–17. ). ). This implies that the feeling can be understood in two ways, as a pre-reXective awareness of absolute dependence and as a reXective awareness of absolute dependence on God. See Ingolf U. Dalferth, Theology and Philosophy (Oxford: Basil Blackwell, 1988), 104–5. The distinction does not apply to the absolute dependence of the world on God. The world as a whole does not possess a (self-)consciousness of being absolutely dependent, so that God is not its ‘co-determinant’ but the sole determinant.

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