Confessional theology? : a critical analysis of the theology of Karl Barth and its significance for the Belhar confession

[摘要] ENGLISH ABSTRACT: Christian confessions are frequently seen as Christian documents that havenothing to do with the subject of politics. This study endeavours to investigatethe relationship between Christian confessions and politics, looking particularlyat how the relationship between them has been construed in the theology of KarlBarth, the Barmen Declaration and the Belhar Confession. It concludes that arelationship between confession and politics is unavoidable, yet this relationshipis only best comprehended when one looks at it in a confessional manner.A 'confessional manner' of reading Karl Barth's theology is explained.Issues such as the primacy of the Word of God, the church as the subject oftheology, the public witness of Christ to the world, the political context in whichthis theology takes place, as well as the ethical implications which emanates fromthis theology characterises confessional theology.The usage of the concept 'confession is informed by Barth's observationthat as Christians we are obliged to speak about God, but we are human beingsand therefore cannot speak about God in an manner that suggest that God isfully comprehensible. By confining itself not merely to his monumental work –the Church Dogmatics – but also to Barth's preceding and succeeding works, thisresearch is able to render a detailed illustration of how Barth viewed therelationship of confessions to politics.Chapter 1 establishes the confessional nature of his theology. This chaptertraces the most influential people and events that shaped the confessional natureof Barth's theology. These include Luther, Kant, the Blumhardts, as well asCalvin and the Reformed theology in particular.Chapter 2 investigates whether Barth was true to his 1925 understandingof what constituted a Reformed confession when he was confronted with theneed to confess in 1934. The historicity of the Barmen Theological Declaration is explored to illustrate that Barth continued to view theology in a confessionalmanner.Chapter 3 deals with Barth's Church Dogmatics, illustrating that Barthnever wanted his work to be seen as a complete event, but preferred to see it as aprocess. It argues that contrary to the 1930s where Barth's theology insisted onthe essence of confessional theology, the entire Church Dogmatics (especially theparts that proceeds the era indicated) should be read as confessional theology.Chapter 4 deals with the Belhar Confession that was adopted in SouthAfrican in 1986. Admitting that the Belhar Confession was influenced by thetheology of Barth, the characteristics of confessional theology are also explored inthis Confession. It is argued that many have failed to see the Belhar Confession'scall for embodiment, because they have interpreted this Confession withoutregard for the new church order.Finally, it is argued that the confessional nature of Belhar allows thisConfession to contribute positively to the current democratic dispensation inSouth Africa. It is admitted that the Belhar Confession is a confession of its timeand.It is also argued that a confessional theology can be a suitable theologicalalternative that can contribute to the current theological deliberations.Additionally a confessional theology can provide a platform of discussing waysin which theology and politics, which remain intertwined, can both exist side byside, without the one dictating to the other.

[发布机构] Stellenbosch University