THEOLOGICAL EXISTENCE TO-DAY!
(A Plea for Theological Freedom)
by
KARL BARTH
Translated by R. BIRCH HOYLE
WIPF & STOCK • Eugene, Oregon
Wipf and Stock Publishers
199 W 8th Ave, Suite 3
Eugene, OR 97401
Theological Existence To-Day!
A Plea for Theological Freedom
By Barth, Karl and Hoyle, R. Birch
Copyright©1933 Theologischer Verlag Zurich
ISBN 13: 978-1-61097-572-8
EISBN 13: 978-1-4982-7080-9
Publication date 5/24/2011
Previously published by Hodder & Stoughton, 1933
© of the German original version
Theologischer Verlag Zürich
FOREWORD
THE chief motive we have for preparing this translation for the benefit of English readers is our deep sense of the importance of Dr. Barth’s brochure for all sections of Christendom. This message is a solemn call to all the Churches to reflect upon the necessity for allowing the sovereign rule of God’s Word in all the affairs of the Christian Church.
There is no desire on our part to deepen any antagonism towards the German people. Dr. Barth deals with measures, not men: with principles and not politics or persons. His analysis of the various mental attitudes now existing within the Churches of Germany is of first-rate importance and value to those who desire to understand the real facts of the situation, theologically and ecclesiastically. First principles are sought for and found by this penetrating mind. The great principles of liberty of conscience, of freedom for theological thought and pulpit ministrations, the limits set to secular authorities as regards the autonomy of the Christian Church, the Bible view and hope for devout souls in turbulent times, the proper function of the Christian ministry towards peoples and nations, are here discussed in the spirit of awe and reverence by one who “trembles at the Word of God.”
A few words may be necessary to explain some features of this translation. The cross-headings do not occur in the German text: they are inserted to guide the reader, and indicate the gist of the thought in each section. In the German text there is a copious use of italicised words: these have been reproduced in order to show where Dr. Barth would have the emphasis to be placed. The lengthy sentences of the German text have been broken up into shorter sentences in accord with English idiom. But it is hoped that nothing of importance has been omitted owing to this. As far as possible the attempt has been made to capture some of the thunder roll and tone, which make it no easy task to make Barth’s style such a massive force in another tongue than his own. A few notes have been added in order to make somewhat clearer references which will be perfectly plain to those who have followed the course of events in Germany of late. We think this small book is a document of historic importance for understanding the Church situation in Germany to-day.
May we, as members of different sections of the One Christian Church—one is a Baptist, the other a Quaker—express our thankfulness to God for sending to our generation so mighty a prophet?
(Signed) R. BIRCH HOYLE
CARL HEATH
THEOLOGICAL EXISTENCE TO-DAY!
FOR a good while back I have been frequently asked if I had nothing to say about the concerns and problems affecting the German Church nowadays. I can no longer ignore these requests, coming as they do from many of my former pupils and others who share my theological outlook. But I must at once make clear that the essence of what I attempt to contribute to-day bearing upon these anxieties and problems cannot be made the theme of a particular manifesto, for the simple reason that at Bonn here, with my students in lectures and courses, I endeavour to carry on theology, and only theology, now as previously, and as if nothing had happened. Perhaps there is a slightly increased tone, but without direct allusions: something like the chanting of the hours by the Benedictines near by in the Maria Laach, which goes on undoubtedly without break or interruption, pursuing the even tenor of its way even in the Third Reich. I regard the pursuit of theology as the proper attitude to adopt: at any rate it is one befitting Church-politics, and, indirectly, even politics. And I expect that this communication, without “particular messages,” will be heard and interpreted by the students committed to my charge, as well as may be, amidst the stirring happenings of our time.
In the matter of speaking and having an audience I have ample reasons for being content to keep within the limits of my vocation as a theological professor. I did not pass beyond these bounds when I accepted an invitation to collaborate with other members of the Reformed Church persuasion when recently issuing two theological manifestos. The part I took in this affair has been rightly interpreted, and I think those manifestos received the finest compliment, for they were blamed as lacking. It was said that they did not face actualities and the facts of life, they did not tackle the problems of the day. If, dear friends at home and abroad, I have now been persuaded to speak “to the situation,” as it is expected of me, it can only be in the form of a question. The question is: “Would it not be better if one did not speak ‘to the situation,’ but, each one within the limits of his vocation, if he spoke ‘ad rem’?” In other words, to consider and work out the presuppositions needed every day for speaking “ad rem,” as it is needed to-day*—not to-day for the first time—and yet it is needed to-day! A slight elucidation of this question can alone be my theme, if so be anyone wants to hear me on the stirrings now afoot.
WHAT THEOLOGICAL EXISTENCE PRESUPPOSES
The one thing that must not happen to us who are theological professors, is our abandoning our job through becoming zealous for some cause we think to be good. Our existence as theologians is our life within the Church, and, of course, as appointed preachers and teachers within the Church.
There are some things about which there is unanimity within the Church. One is, that there is no more urgent demand in the whole world than that which the Word of God makes, viz. that the Word be preached and heard. At all costs this demand has to be discharged by the world and the Church itself, cost what it may. Another thing there is agreement about is, that the Word of God clears out of the way everything that might oppose, so that it will triumph over us and all other opponents, for the reason that it has triumphed already, once for all, over us and on our behalf, and over all its other opponents. For the Word, “was crucified, dead, buried, raised again the third day, sitteth at the right hand of the Father.” Within the Church it is agreed that God “upholds all things by the Word of His power” (Hebrews 1:3): that He supplies answer to every question, that He allows righteousness to experience all anxieties, that He sustains all that He has made, and leads it to its truest end, that no thing can subsist and flourish without His Word. Again, within the Church it is agreed that it is good for man to depend upon the Word of God, and that this is his only good in time and eternity, to rely upon it with all his heart, all his mind, soul and all his powers. Further, it is the unanimous opinion within the Church, that God is never for us in the world, that is to say, in our space and time, except in this His Word, and that this Word for us has no other name and content but Jesus Christ, and that Jesus Christ is never to be found on our behalf save each day afresh in the Holy Scriptures of the Old and New Testaments. One is not in the Church at all if he is not of a mind with the Church in these things.
And, particularly as preachers and teachers of the Church, we are at one in fear but also in joy, that we are called to serve the Word of God within the Church and in the world by our preaching and our teaching. We agree, too, that with the fulfilment of our calling we not only see ourselves stand or fall, but we see everything that is important to us in this world, however