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By D. Densil Morgan

This is often the 1st publication size assesment in English of the effect of Karl Barth's theology in Britain. starting with the essays of Adolf Keller and H.R. waterproof coat within the Twenties, it analyses the interaction among Barth's constructing concept and various strands of English, Scottish and Welsh church background as much as the Nineteen Eighties. Barth's effect on British perceptions of the German Church fight in the course of the Nineteen Thirties is mentioned, besides the prepared reputation that his theology received one of the English Congregationalists, Welsh Nonconformists and theologians of the Church of Scotland. part forgotten names similar to John McConnachie and Nathaniel Micklem are dropped at mild besides larger identified representatives of British Barthianism like Daniel T. Jenkins and T.F. Torrance. Barth and the secular theology of the Sixties are assessed, in addition to the beginnings of the Barthian renaissance associated with Colin Gunton and others through the Nineteen Eighties. Barth Reception in Britain is a contribution to trendy church background in addition to the heritage of doctrine.

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75. , 75. 17 This, it seems, was the first occasion that the theological revolution which had emanated in Barth’s Safenwil parish and had by then consolidated around Brunner, Thurneysen and Gogarten was mentioned in a British periodical. Although the subject was Brunner more than Barth, and despite the fact that Mackintosh wrote from the heart of the Scottish theological world, a wide English-speaking readership had now been alerted to the changes which were on the way. It would be another decade before Mackintosh would seemingly commit himself to the Barthian scheme,18 but Barth’s name was at least being mentioned as one of the instigators of a new theological trend.

90 By 1930 Barth’s work was known in the British Isles, with a particularly positive response having occurred in Scotland, Wales and within a section of English Congregationalism. The more muted impact on Anglican theology, chiefly through the mediation of J. K. Mozley and Edwyn C. Hoskyns, would emerge after 1933. In Adolf Keller British readers were especially fortunate in having such a well-informed, insightful and astute interpreter, rooted in Barth’s own Swiss Reformed faith. Although these were still early days, before the Barmen Synod, the German Church Conflict and the clash with Hitler, and preceding the publication of the fundamentally significant Church Dogmatics (1932–67), Keller’s work helped English readers to make an informed judgement on Barth’s early work.

61. , 65. , 65. , 66. , 62. , 62. 22 INTRODUCTION TO KARL BARTH IN BRITAIN, 1925–30 through radical costly obedience. 86 What was remarkable, according to Keller, was the excitement which this new movement had caused, and that its practitioners, Barth, Brunner and Thurneysen who were Swiss Reformed, and the Lutherans Gogarten, Karl Ludwig Schmidt and Rudolf Bultmann, were an exceedingly able group of people. 87 There were criticisms a plenty. Exegetes like Jülicher faulted Barth for not taking critical minutiae seriously; church historians like Harnack blamed him for not taking history with the seriousness it deserved; the Religiongeschichte school thought that he slighted the whole phenomena of religion, cultic activities and human spirituality; ‘Orthodox theology .

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