Anthropology and ethics in the theology of Karl Barth

Abstract

Abstract taken from Dissertation Abstracts International, vol 48, no 7 January 1988, p. 1806-A:

In order to accomplish the task of defining the status of true humanity in relation to the doctrine of God, this dissertation examines Karl Barth's anthropological question: What is humanity? Lack of understanding on this point obscures Barth's main premise on "the basic form of humanity", namely, to be human means to exist as a being with co- humanity and to accept such coexistence with gladness. This thought led Barth to view the human being as a free, open-hearted, spontaneous, cheerful, social being. Such a person takes agape to mean love in humanitarianism. However, in light of the late twentieth-century situation in which "human rights is almost a luxury" because oppressed people "are struggling for human lives" the issue of human goodness and human sinfulness cries out to be addressed

The main findings are: (1) The realistic "pessimism" of Martin Luther on human nature is closely akin to the realism of those "Third World" Christians whose praxis is being carried out under conditions of insecurity, wretchedness, and chaos. (2) At the same time, however, one must, as Barth emphasizes, not only avoid pessimism but also exude optimism and humanitarianism. Such a finding maintains that there is in the Christian faith a profound humanism, or more specifically, God's own humanism, God's own humanity and engagement in the flesh. (3) From a theo-anthropological perspective the fact that God is not merely humane but human in Jesus Christ carries a tremendous message of encouragement to those who are fighting from for human dignity and human rights. It means that God's action in Jesus Christ by becoming human puts humanity on the road towards the realization of their true humanity in Christ because they are redeemed creatures of God in this world. In this way the status of anthropology and ethics is reaffirmed positively by looking at Christology and reassessing the humanity of Jesus, on the one hand, and, on the other, by re-examining the church's role in leading human beings to the attainment of the humanness for which God made them, of which humanness Jesus Christ is the paradigm, and into which God, through Jesus Christ, saves and liberates them. (4) Consequently, if the status of humans before God is that they are valued creatures, then this truth is not to be stored up somewhere safe in heaven but implemented here on earth as the dramatic principle of theo-anthropology which the gospel has promised. Concretely it means to be engaged in common social struggle for humanization, justice, and liberation. (5) Hence, the author accepts Luther and Barth while seeking ways in which their theologies can be expressed in Southern Africa. He proposes that God not be diminished, that faith not be minimized, and praxis not be avoided. In short, the doctrine of God as revealed in Jesus Christ leads to our justification coram Deo and to the corresponding act of being a Christ to cohumanity

The main findings are: (1) The realistic "pessimism" of Martin Luther on human nature is closely akin to the realism of those "Third World" Christians whose praxis is being carried out under conditions of insecurity, wretchedness, and chaos. (2) At the same time, however, one must, as Barth emphasizes, not only avoid pessimism but also exude optimism and humanitarianism. Such a finding maintains that there is in the Christian faith a profound humanism, or more specifically, God's own humanism, God's own humanity and engage- of SI ment in the flesh. (3) From a theo-anthropological perspective the tism fact that God is not merely humane but human in Jesus Christ car- sligh ries a tremendous message of encouragement to those who are fighting from for hllman dignity and human rights. It means that God's action in apos Jesus Christ by becoming human puts humanity on the road towards arsh the realization of their true humanity in Christ because they are re- A deemed creatures of God in this world. In this way the status of an- dent thropology and ethics is reaffirmed positively by looking at Christology frarr and reassessing the humanity of Jesus, on the one hand, and, on the grac other, by re-examining the church's role in leading human beings to tiati