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Wei, Jianxin; Yang, Yujun

doi:10.1016/j.dam.2022.09.004

Cited by 2 publications

(1 citation statement)

References 28 publications

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“…The creation of man and woman, for instance, 'is' the (still valid) covenant of "Husband Yahweh" and Israel on the one hand and the "relationship between Jesus Christ and His church" on the other, even as all three play out, in time, the eternal covenant between Father and Son. 66 But because the Son with whom the Father makes that innertrinitarian covenant is identical with Jesus of Nazareth, even the eternal covenant includes time. Jesus' "true humanity … is not a 'contingent fact of history,'" not even of God's history.…”

Section: "46mentioning

confidence: 99%

The Sign of Jonah

Oltvai

2023

J. Cont. Philos. Relig.

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The dialectical-theological origins of the politically- and ethically-charged concept of alterity are well-known within the philosophy of religion. Intellectual histories of this concept tie it too exclusively to the notion of distance or διάστασις in Karl Barth’s early Römerbrief, however, and so miss Barth’s Trinitarian reinterpretation of God’s otherness in his later work. Taking as my hermeneutical key a cipher, the ‘sign of Jonah,’ that emerges in Church Dogmatics IV/1, I show that Barth’s mature doctrines of temporality and filiation understand alterity as a moment of divine life. Jesus’ agony in the garden of Gethsemane marks the climax of Barth’s self-reinterpretation: world history inheres within the Christological situation of paternal abandonment. The political-theological conclusions Barth draws from the ‘sign of Jonah’ dovetail with alterity discourses’ antitotalitarian aspirations but suggest that these aspirations’ structural coherence rest on the magisterial Reformers’ Christological and ecclesiological commitments.

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Section: "46mentioning

confidence: 99%