By Matthias Gockel
The 1st unique comparability among the theologies of Friedrich Schleiermacher and the early dialectical theology of Karl Barth. Matthias Gockel indicates that the doctrine of election in Barth's early theology bears a notable resemblance to the location of Schleiermacher. He demanding situations the normal knowledge that those positions - or `liberal theology' and `dialectical theology' - stand in irreconcilable competition. Barth articulates a clean review of the doctrine not just in Church Dogmatics II/2, yet within the moment version of his Epistle to the Romans and in his first sequence of lectures on Systematic Theology, the so-called G?ttingen Dogmatics. as a result, a resemblance among Schleiermacher and Barth is already discernible in Barth's early theology - at a time whilst he used to be writing his such a lot virulent criticisms of Schleiermacher.
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Extra resources for Barth and Schleiermacher on the Doctrine of Election: A Systematic-Theological Comparison
The Essence of Christianity Schleiermacher’s deWnition of Christianity rests upon two presuppositions about monotheistic piety and its manifestation in history. First, he claims that monotheistic religions characterized by the belief in one supreme and inWnite being are the only forms of religion in which the feeling of absolute dependence is fully recognized. In every religion, God-consciousness and world-consciousness are inherent elements of the immediate self-consciousness, but only in the monotheistic religions of Islam, Judaism and Christianity is the correlation of God-consciousness and world-consciousness constitutive for the pious self-consciousness of the believers.
He points out that the objection equally aVects the Lutheran position and that it presents a test case for the validity of the strict Augustinian view of election. His response consists in a brief phenomenology of faith, which, in his view, corresponds to the Lutheran claim that a person possesses no freedom in spiritual matters without the Holy Spirit (Augsburg Confession, Thesis 18). He appropriates ‘the old expression that the sinful human being is spiritually dead’,45 as long as he or she does not develop a conscious relation to God.
His response consists in a brief phenomenology of faith, which, in his view, corresponds to the Lutheran claim that a person possesses no freedom in spiritual matters without the Holy Spirit (Augsburg Confession, Thesis 18). He appropriates ‘the old expression that the sinful human being is spiritually dead’,45 as long as he or she does not develop a conscious relation to God. They may participate in the overall spiritual life, in which one receives various impressions about God through the eVects of regeneration in other persons, but they have not yet become active religious persons.