Значение слова "BARTH, KARL" найдено в 3 источниках

BARTH, KARL

найдено в "Encyclopedia of Protestantism"

(1886-1968)
   German Protestant theologian
   Karl Barth, one of the most important Protestant theologians of the 20th century, was the leading proponent of Neo-Orthodoxy, a conservative, biblically oriented theology that became prominent after the collapse of liberal Protestant theology following World War I.
   Barth was born in Basel, Switzerland, on May 10, 1886, the son of Swiss Reformed minister and New Testament scholar Fritz Barth. Karl studied successively at the universities of Bern, Berlin, Tübingen, and Marburg, though he never completed his doctoral studies. He became a pastor in Switzerland in 1909 and married in 1913. During World War I, Barth became a critic of many of his former professors, among them some of the most outstanding exponents of liberal theology, which promoted an optimistic vision of Christianity's steady progress toward the Kingdom of God. Barth came to believe that liberal theology had sold out to modern culture and began to stress the gap between true Christianity and the world.
   Barth became a professor at Göttingen in 1923 and at Münster shortly thereafter. In 1930, he accepted an appointment as professor of systematic theology at the University of Bonn. During the 1930s, he opposed the rise of Hitler; he was chief author of the Barmen Declaration, which defined Christian opposition to the Nazis. Expelled from Germany in 1934, he moved to Switzerland, where in 1935 he began his long tenure at the University of Basel.
   Barth began attracting attention with the first edition of The Letter to the Romans (1918), which showed a fresh appreciation for the wholly-other-ness of God. He revived the approach of the medieval theologian Anselm, who believed that the basic theological task was a systematic exposition of church teachings. This led to his multivolume Church Dogmatics (1932-68), the writing of which consumed the rest of his life.The last volume was published posthumously.
   Barth's renewed emphasis on the Bible went beyond the traditional treatment of Scripture as the simple Word of God. The Bible was the record of God's revelation; it can become the Word of God only when it functions as the means for humans to confront the gospel. God is the Wholly other who is revealed through the Bible and who, because of his transcendence, can only be known by the revelation in Christ. The task of the church is the proclamation of the good news of Jesus Christ.
   In the decades following World War II, Protestant theology experienced an unprecedented flowering; the international crisis of liberal theology led many to find inspiration and direction from Barth and colleagues such as Emil Brunner, Rudolf Bultmann, and Paul Tillich. In America, ethicist Reinhold Niebuhr articulated an American Neo-orthodoxy.
   Barth died at Basel on December 10, 1968. At the height of his fame and influence, Barth inspired a generation (even those who disagreed with him) and left behind a number of students, most notably Jürgen Moltmann, Wolfhart Pannenberg, and Eberhard Jüngel. one of his most famous students, Deitrich Bonhoeffer, was killed by the Nazis during World War II.
   Further reading:
   ■ Karl Barth, Church Dogmatics [KirchlicheDogmatik], trans. by T. H. L. Parker, W. B. Johnston, Harold Knight, and J. L. M. Haire, ed. by G. W. Bromiley and G. T. Thomson (Edinburgh: T & T Clark, 1936-75)
   ■ -----, The Epistle to the Romans, trans. from the sixth German edition [Römerbrief] by Edwyn C. Hoskyns (London; Oxford; New York: Oxford University Press, 1968)
   ■ G. W. Bromiley, Introduction to the Theology of Karl Barth (Grand Rapids, Mich.: William B. Eerdmans, 1979)
   ■ Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Philadelphia: Fortress Press, 1976)
   ■ George Hunsinger, How to Read Karl Barth: The Shape of His Theology (New York/Oxford: Oxford University Press, 1991).


найдено в "Historical dictionary of Weimar Republik"

(1886-1968)
   theologian; his commentary on the Epistle to the Romans (1919) led fellow theologians to compare him with Martin Luther (Pope Pius XII deemed him the greatest theologian since Thomas Aquinas). Born in Basel to a professor of church history, he began studies at Berlin* with Adolf von Harnack* and then pursued theology at Marburg under Wilhelm Hermann and Hermann Cohen. During 1911-1921, while pastoring an industrial parish in Switzerland, he became acutely aware of social injustice. Ever wres-tling with the polarities between God and man, he labored to distinguish his social concern from his Christianity; when he finally joined the SPD in 1931, he claimed that he was embracing the Republic, not socialism.
   Appointed to Gottingen's theological faculty in 1921, Barth went to Münster in 1925 and to Bonn in 1930.Already ill at ease as a student with the relativism and historicism practiced within Protestantism, he saw no paradox in his belief in the absolute "otherness" of God (a Kierkegaardian concept) and his passion over the world's social misery; indeed, he believed that the two intersected in the person of Jesus, the supreme medium between God and humanity. Voicing concern over contemporary theology, he was wary of modern pretensions to solve society's problems. A prophetic voice in the tradition of Calvin, he called the church back to the Bible and its living foundation, Christ. His central mes-sage, which gained wide acceptance, was fundamental to his Romans commen-tary—a critique of idealism, romanticism, and religious socialism. Church Dogmatics (1932-1959), which occupied him for thirty years, partially recon-ciled him with institutional Christianity.
   Barth was in the vanguard of the Protestant* struggle against Nazism. His vocal criticism of Hitler's* treatment of Jews* overlapped with his Christ-centered perspective on life; it found substance in the 1934 Barman Declaration, a document largely written by Barth and central to the Kirchenkampf against the effort to control German Christianity. Although he was deprived in 1935 of his chair at Bonn, his Christian stand gained him wide prestige. He returned to Switzerland and taught systematic theology at Basel until 1962.
   REFERENCES:McCormack, Karl Barth's Critically Realistic Dialectical Theology; Scholder, Churches and the Third Reich; Torrance, Karl Barth.


найдено в "Philosophy dictionary"

(1886–1968)
Protestant theologian, and professor at Bonn and Basel. His doctrines include the denial of the possibility of attaining any knowledge of God by the use of reason (i.e. denial of natural theology ), and renewed stress on the corruptions of sin. Although Barth's outlook on this world was bleak, he also allowed the possibility of redemption for everyone, unlike other Calvinists . The movement he represents is called crisis theology, or dialectical theology.


T: 45