By Mark R. Lindsay
The perspective of Karl Barth to Israel and the Jews has lengthy been the topic of heated controversy among historians and theologians. The query that has to date predominated within the debate has been Barth's perspective, either theologically and virtually, in the direction of the Jews in the course of the interval of the 3rd Reich and the Holocaust itself. How, if in any respect, did Barth's attitudes swap within the post-war years? Did Barth's personal theologising within the aftermath of the Holocaust take that horrendous occasion into consideration in his later writings on Israel and the Jews? Mark Lindsay explores such questions via a deep attention of quantity 4 of Barth's "Church Dogmatics", the "Doctrine of Reconciliation".
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Additional resources for Barth, Israel, and Jesus: Karl Barth's Theology of Israel (Barth Studies)
1964), xli. 24 Barth, Israel, and Jesus One longs for him to say, just once, ‘In the name of mankind, this is wicked,’ for him to show insight into what other men, women and children feel and suffer as human beings. 34 That Bowden makes this comment in the context of critiquing Barth’s ethical passivity against Nazi racial persecution allows for no other conclusion than that Bowden ﬁnds Barth’s attitude towards Jewish suffering fundamentally and inexcusably ﬂawed. The Jewish theologian, Michael Wyschogrod, has also leveled an accusation of antisemitism against Barth.
On the other hand, however much the Declaration was a product of Barth’s own hand it was, nonetheless, intended as a public statement from the wider Confessing Church. In this light, it is instructive to note that in the same letter to Bethge, Barth contends that a speciﬁc reference to Nazi antisemitism, had it been included by him, would in any case not have garnered support from the other Confessors. His hindsight, while not an excuse, is probably accurate, if one considers the unambiguously non-political history of the Bekennende Kirche after Barmen.
35 It was not until 1980 that the ﬁrst major 30 Harries, 99. 31 E. Flannery, ‘Seminaries, Classrooms, Pulpits, Streets: Where we have to go’, in R. ), Unanswered Questions: Theological Views of Jewish–Catholic Relations, (Notre Dame: University of Notre Dame Press, 1988), 128–129. 32 See E. Fisher, Catholic–Jewish Relations; Documents from the Holy See, (Washington, DC: Catholic Truth Society, 1999), 43. 33 Harries, 231. 34 E. net (2003). ’, 533. 36 This is not to suggest that the statement emerged from a vacuum.
Barth, Israel, and Jesus: Karl Barth's Theology of Israel (Barth Studies) by Mark R. Lindsay