Karl Barth's Critically Realistic Dialectical Theology

Abstract

This book, the first of two volumes, seeks to challenge the prevailing view in the historiography of 20th century theology — that Karl Barth was a leading representative of a “neo-orthodoxy” which was dominant between 1930 and 1960. It lays the foundation for a revision through a genetic-historical interpretation of Barth’s theological development. It argues that the “turn” to a “neo-orthodox” form of theology that was believed to have occurred with the Church Dogmatics in 1931-32 never took place. Subsequent to his break with “liberalism” in 1915, Barth became and remained a critically realistic dialectical theologian.

Herman Bavinck’s ‘Yes’ and Karl Barth’s ‘No’: Constructing a Dialectic‐in‐Organic Approach to the Theology of General Revelation

“…101 Bruce McCormack thus rightly notes that the Denkform of dialectic stems from the Realdialektik, particularly and fundamentally from 'the dialectic of veiling and unveiling in revelation.' 102 As a permanent feature of Barth's theology, theological dialectic should feature in his theology of revelation as well as in his rejection of general revelation.…”

Karl Barth and Islam

“…As Bruce McCormack describes this period of Barth's theological development at the University of Bonn, he indicates that, following the general election in Germany of September 1930, Barth had a political awakening, and, recognizing the very real threat presented by the National Socialists, joined the SPD (Sozialdemokratische Partei Deutschlands) in May 1931. 12 In a letter to Hans Asmussen (dated January 14,1932), he declares:…”

Interventions for basal cell carcinoma of the skin

“…Eighty-five percent of all BCCs appear on the head and neck region (Roenigk 1986;McCormack 1997). The tumour may occur at any age but the incidence of BCC increases markedly after the age of 40.…”