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and G. T. Thomson. Edinburgh: T. & T. Clark, 1956–1969. See also Church Dogmatics. 4 vols. Translated First paperback edition. Edinburgh: T. & T. Clark, 2004.
CDE Karl Barth. Die Christliche Dogmatik im Entwurf. Bd. 1, Die Lehre vom Worte Gottes, Prolegomena zur christlichen Dogmatik. Edited by Gerhard Sauter. Zurich: TVZ, 1982.
DBE Eberhard Bethge. Dietrich Bonhoeffer: Man of Vision, Man of Courage. Translated by Edward Mosbacher et al. Edited by Edwin Robinson. New York: Harper & Row, 1970.
DBW Eberhard Bethge, et al., editors. Dietrich Bonhoeffer Werke. 17 vols. Munich: Kaiser, 1986–1999.
DBW Geffrey B. Kelly et al., editors. Dietrich Bonhoeffer Works. Translated by Daniel W. Bloesch and James H. Burtness. 7 vols. Minneapolis: Fortress, 1996–2001.
E Dietrich Bonhoeffer. Ethics. Edited by Eberhard Bethge. Translated by Neville Horton Smith. The Library of Philosophy and Theology. New York: Macmillan, 1955.
EvT Evangelische Theologie.
EVZ Evangelischer Verlag Zurich.
FQI Barth, Karl. Anselm: Fides quaerens intellectum. Translated by Ian W. Robertson. London: SCM, 1960.
KD Karl Barth. Die kirchliche Dogmatik. Munich: Kaiser, 1932; Zurich: EVZ, 1938–1965.
KPD German Communist Party.
LPP Dietrich Bonhoeffer. Letters and Papers from Prison. Edited by Eberhard Bethge. Translated by Reginald H. Fuller, Frank Clarke, John Bowden, et al. New York: Macmillan, 1972.
LW Helmut T. Lehmann, editor. Luther’s Works. Volumes 31–55. Philadelphia: Fortress, 1955–1986; Jaroslav Pelikan, editor. Luther’s Works. Volumes 1–30. St. Louis: Concordia, 1955–1967.
MEW Institut für Marxismus-Leninismus beim ZK der SED. Karl Marx, Friedrich Engels Werke. 37 vols. in 38 bks. Berlin: Dietz, 1956–1989.
NuG Peter Fraenkel, translator. Natural Theology: Comprising “Nature and Grace” by Professor Dr. Emil Brunner and the reply “No!” by Dr. Karl Barth. London: Bles, 1946
R I Karl Barth. Der Römerbrief. Erste Fassung unveränderter Nachdruck der ersten Auflage von 1919. Zurich: EVZ, 1963.
R II Karl Barth. The Epistle to the Romans. Translated by Edwyn C. Hoskyns from the sixth German edition of Der Römerbrief. London: Oxford University Press, 1968.
SA Sturmabteilung
SC Dietrich Bonhoeffer. Sanctorum Communio: A Theological Study of the Sociology of the Church. Edited by Clifford J. Green. Translated by Reinhard Krauss and Nancy Lukens. DBW 1. Minneapolis: Fortress, 1998.
SPD Social Democratic Party of Germany.
SPS Social Democratic Party of Switzerland.
ST Thomas Aquinas. Summa Theologica. Translated by the English Dominican Fathers. 21 vols. New York: Benziger Brothers, 1947.
TC Karl Barth. Theology and Church: Shorter Writings, 1920–1928. Translated by Louise Pettibone Smith. London: SCM, 1962.
TK Karl Barth. Die Theologie und die Kirche. Munich: Kaiser, 1928.
ThSt Theologische Studien.
TVZ Theologischer Verlag Zurich
UCR I Karl Barth. The Göttingen Dogmatics: Instruction in the Christian Religion. Vol. 1. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1991.
USPD Independent German Socialist Party.
WA D. Martin Luthers Werke: Kritische Gesamtausgabe. 61 vols. Weimar: Hermann Böhlaus Nachfolger, 1912–1921.
ZEE Zeitschrift für evangelische Ethik.
ZTK Zeitschrift für Theologie und Kirche.
*In this book two editions of Church Dogmatics (in 1956–1969 and 2004) are used in an interchangeable way. Translation and page numbers are different.
one Karl Barth’s Theology and Socialism in Safenwil: 1910–1918
Karl Barth’s Intellectual Background: A Biographical Sketch
Karl Barth was born in Basel, Switzerland, on May 10, 1886, where he also died on December 9, in 1968. In 1904 the young Barth began study at the University of Berne “with my father’s kind but earnest guidance and advice.” “What I owe to those Berne masters, despite everything, is that they taught me to forget any fears I might have had. They gave me such a thorough foundation in the earlier form of the “historical-critical school that the remarks of their later successors could no longer get under my skin or even touch my heart—they only got on my nerves.”1
In the winter of 1906 (on January 20) Barth delivered a lecture on “Zofingia and the Social Question.” Referring to Leonhard Ragaz, a staunch representative of Swiss religious socialism, Barth considered the social question to be “one link in the chain of development, or better the problem of mankind, which Jesus once posed to the ancient world.” By stopping a “robust gathering round the colours, whose essential national (!) task consists in handing down ‘honorable ancient student customs’ to posterity in as intact a form as possible,” Zofingia should become an association “filled with a new spirit, with the spirit of social responsibility towards the lower strata of society and above all towards ourselves.”2
As Barth argues, “We have to agree that the rift between Capital and Labour, Mammonism and pauperism, rich and poor . . . grows continually larger.”3 Although little social analysis is found here, Barth was aware of political realities as a task of Christian responsibility on the question of social class. After preliminary examination in Berne, and following his father’s advice, Barth went to Berlin, although he wanted to go Marburg. In time, Barth was enthusiastic about going up to Marburg, which he described as “my Zion.”4
By the early 1890s the theology of Albert Ritschl exercised a dominant influence upon the theological faculties in Germany. Members of Ritschl’s school included scholars such as Wilhelm Herrmann, Adolf von Harnack, Ferdinand Kattenbusch, Johannes Gottschick, Julius Kaftan, Friedrich Loofs, Theodore Haering, and Martin Rade. Die christliche Welt, the representative journal of the day, powerfully represented the view of the Ritschlian school. Although Ritschl was in conflict with Lutheran orthodoxy during this time, Ritschl found Luther himself to be a great figure to use in combat against Lutherans. It was Ritschl who paved the way for new Luther research in the early twentieth century in pupils such as Karl Holl. Moreover, he represented new historical work and exercised a strong impact upon church historians such as Harnack in view of the history of dogma and Ernst Troeltsch in the study of Christian social ethics.
According to Ritschl, Christianity finds its basis in historical study rather than in immediate religious experience. All theological assertions should be based on the historical life of Jesus; in fact his personal relationship with God, his obedience and trust, and his ethical vocation and fellowship with humankind are personal vehicles of God’s self-revelation. Justification and sanctification are the constructive principles underlying Christian doctrine. From the standpoint in which reconciliation involves an ethical commitment to the kingdom of God, the idea of the unio mystica has no place at all. Thus, the new relationship with God in reconciliation originates in the community of faith directed toward the kingdom of God.
Finally, the idea of the kingdom of God achieves the needed reconciliation between Christianity and culture. Lebensführung (i.e., a religious, ethical lifestyle) becomes a main focus for Ritschl in dramatizing justification, sanctification, and the kingdom of God.5
Seeing the kingdom realized through Christian vocation in the world, Ritschl moves to identify even Christian morality