As I make my way through portions of Barth's Church Dogmatics, it's been fun to see Barth refer to Bonhoeffer. There were several references in my seminar reading for this week - selections from volume III, The Doctrine of Creation. I'll set up the scene here for one of my favorite Bonhoeffer shout outs...
In Church Dogmatics III/4 Barth takes up the issue of ethics and identifies it as a task of the doctrine of creation. Here, he describes how ethics cannot be detached from dogmatics. He explains: "In books and lectures ethics can be treated independently, that is, in external separation from dogmatics, so long as it is presupposed that this separation is understood and treated as purely technical and therefore that dogmatics is not detached from its ethical content and direction and that the question of dogmatics remains paramount and decisive in ethics" (p. 3).
Basically, Barth is saying that how we think about ethical actions cannot be separated from what we think and believe about God. I was reminded of Bonhoeffer here, and so was Barth. Take a look at what Barth now says in the notes: "And the same attitude to the link with dogmatics is a commendable feature of the brilliant Ethik of Dietrich Bonhoeffer, which unfortunately exists only in a fragmentary and provisional form" (because Bonhoeffer was arrested by the Gestapo while he was still working on the project).
That's right - the brilliant Ethics of Dietrich Bonhoeffer. And here's one reason why I gather Barth thinks so.
Barth: "The task of theological ethics is to understand the Word of God as the command of God" (p. 4).
Bonhoeffer: "Those who wish to focus on the problem of a Christian ethic are faced with an outrageous demand - from the outset they must give up, as inappropriate to this topic, the very two questions that led them to deal with the ethical problem: "How can I be good?" and "How can I do something good?" Instead they must ask the wholly other, completely different question: what is the will of God?" (Ethics, 47).
Brilliant. Ethics - for Barth and Bonhoeffer - does not and can not exist apart from the Word and will of God. Now, certainly there is a distinction between the Word and will of God; but the point is that for both of these theologians the ethical question is ultimately a matter of theological orientation which finds its starting point in the revelation of God in Jesus Christ. Ethics is not a question of doing something good. Ethics is obedience to the command of God. What does that mean? Well, more than I am going to get into now... I recommend reading - you guessed it - Barth and Bonhoeffer.
I'm writing this quarter on Barth, Bonhoeffer, and revelation... but this ethics connection is tugging at me as well... I guess I'll have to put it in the hopper for another paper.
Monday, April 25, 2011
Friday, April 15, 2011
Encounters at the 2011 Kuyper Conference on Calvinism and Culture
The 2011 Kuyper Conference on Calvinism and Culture at Princeton Seminary is not over yet, but I wanted to make note of a couple of interesting sessions and resources that I had the chance to be part of today.
First off, I have to say I've been quite impressed especially with the work of my Fuller colleagues so far. There are eight of us students from Fuller here together at the conference, and five are presenting papers! It's great to be further building friendships and connections with people that are not directly in my narrow Bonhoeffer field of study. The Neo-Calvinist crowd is gracious and welcoming, and we have a good time drawing connections between Bonhoeffer, Neo-Calvinism, and the rest of life. Look for some of their work in "The Kuyper Center Review," volume 2, and, in the forthcoming volume 3.
Several of the papers I heard today had to do with the arts and the biblical text. David Koyzis from Redeemer University College is working on re-setting all of the psalms to traditional Genevan melodies. His project aims to make the psalms singable again, and he creatively works to match the words with the appropriate musical patterns. His website currently provides music and downloadable .pdf files for almost half of the psalms, and he's adding more all of the time.
The other artist I wanted to bring to your attention was a plenary speaker, John Harvey, the Director of the Centre for Studies in the Visual Culture of Religion in Aberystwyth University, Wales. He's doing fascinating work providing visual and aural approaches to imaging the Bible. As an artist, he's concerned with providing a stark image of the biblical text itself. As such, he takes an austere, abstract approach, and the outcomes are striking. I wish his website provided more of the background and explanation to his art - it was incredibly interesting to hear about his method and approach to crafting a piece of art work or music. Basically, he works from a grid system, where each letter of a verse is assigned a specific number and then color value. It's much more complicated and thoughtful than that, but at least you can begin to get some perspective to what he is doing when you look through the gallery. Meditating on the scripture in this way visually - as opposed to a traditional pictorial representation of a biblical event - really does draw you into each letter of the text. He also does similarly fascinating work imaging scripture aurally.
I also wanted to make note of a comment that Prof Harvey made during the question and answer time. A gentleman identified himself as a pastor, and asked how he thought that the art work could be used in a congregational setting. I myself thought this was an interesting question, and was already forming ideas of how special services of mediation could be set up. But then Harvey answered in a way I wasn't expecting - he said that as an artist, he has a knee jerk reaction to that kind of comment. He explained that he doesn't create the art to be utilitarian - that is, he doesn't make it to be in the service of the church. The art stands on its own, and can't rely on the church to bring it meaning and value. I soon realized that this was a perfect Neo-Calvinist response, because it affirms the inherent truth, meaning, and value of the distinct sphere of art. Now, certainly, his art work has Christian foundations which inform the creation of the work, but he explained that his work is for the gallery, not for the church. It is in the gallery, in the realm that is separate and unique from the church, that the art is allowed to be true. What is exciting, is that the art, hanging on a gallery wall, witnesses to the truth and sovereignty of Jesus Christ as much if not more so than it would in a church.
These are just two of the many interesting projects that I am encountering here. I share these with you in part because of the ability to link to their work on the web. I'd also encourage you to look at the program for this year's conference, if even just to see the kind of work that is currently being done, thanks to the Neo-Calvinist perspective of engagement with the world.
First off, I have to say I've been quite impressed especially with the work of my Fuller colleagues so far. There are eight of us students from Fuller here together at the conference, and five are presenting papers! It's great to be further building friendships and connections with people that are not directly in my narrow Bonhoeffer field of study. The Neo-Calvinist crowd is gracious and welcoming, and we have a good time drawing connections between Bonhoeffer, Neo-Calvinism, and the rest of life. Look for some of their work in "The Kuyper Center Review," volume 2, and, in the forthcoming volume 3.
Several of the papers I heard today had to do with the arts and the biblical text. David Koyzis from Redeemer University College is working on re-setting all of the psalms to traditional Genevan melodies. His project aims to make the psalms singable again, and he creatively works to match the words with the appropriate musical patterns. His website currently provides music and downloadable .pdf files for almost half of the psalms, and he's adding more all of the time.
The other artist I wanted to bring to your attention was a plenary speaker, John Harvey, the Director of the Centre for Studies in the Visual Culture of Religion in Aberystwyth University, Wales. He's doing fascinating work providing visual and aural approaches to imaging the Bible. As an artist, he's concerned with providing a stark image of the biblical text itself. As such, he takes an austere, abstract approach, and the outcomes are striking. I wish his website provided more of the background and explanation to his art - it was incredibly interesting to hear about his method and approach to crafting a piece of art work or music. Basically, he works from a grid system, where each letter of a verse is assigned a specific number and then color value. It's much more complicated and thoughtful than that, but at least you can begin to get some perspective to what he is doing when you look through the gallery. Meditating on the scripture in this way visually - as opposed to a traditional pictorial representation of a biblical event - really does draw you into each letter of the text. He also does similarly fascinating work imaging scripture aurally.
I also wanted to make note of a comment that Prof Harvey made during the question and answer time. A gentleman identified himself as a pastor, and asked how he thought that the art work could be used in a congregational setting. I myself thought this was an interesting question, and was already forming ideas of how special services of mediation could be set up. But then Harvey answered in a way I wasn't expecting - he said that as an artist, he has a knee jerk reaction to that kind of comment. He explained that he doesn't create the art to be utilitarian - that is, he doesn't make it to be in the service of the church. The art stands on its own, and can't rely on the church to bring it meaning and value. I soon realized that this was a perfect Neo-Calvinist response, because it affirms the inherent truth, meaning, and value of the distinct sphere of art. Now, certainly, his art work has Christian foundations which inform the creation of the work, but he explained that his work is for the gallery, not for the church. It is in the gallery, in the realm that is separate and unique from the church, that the art is allowed to be true. What is exciting, is that the art, hanging on a gallery wall, witnesses to the truth and sovereignty of Jesus Christ as much if not more so than it would in a church.
These are just two of the many interesting projects that I am encountering here. I share these with you in part because of the ability to link to their work on the web. I'd also encourage you to look at the program for this year's conference, if even just to see the kind of work that is currently being done, thanks to the Neo-Calvinist perspective of engagement with the world.
Saturday, April 9, 2011
Barth, Bonhoeffer, and a theology of revelation
This quarter I'm taking a Karl Barth seminar and am focusing my research on the influence of Barth on Bonhoeffer's theology of revelation. 'Revelation' is the foundation for the theology of discipleship that I am working on, so this should be a very fruitful and exciting opportunity to further my understanding of Bonhoeffer in this area.
I'm starting by getting a thorough overview of Barth's influence on Bonhoeffer by reading Andreas Pangritz's Karl Barth in the Theology of Dietrich Bonhoeffer. Pangritz focuses his research by honing in on Bonhoeffer's critique of Barth's "positivism of revelation," in Letters and Papers from Prison. I'm still working through the book, but so far am pleased with the depth and insight that Pangritz is offering. One of the big questions that Barth and Bonhoeffer scholars have is what Bonhoeffer could have meant in this accusation of "positivism of revelation" in Barth - even Barth himself was not sure what to make of Bonhoeffer's comments. Pangritz treats the whole question and context quite well and so is proving to be a very valuable resource.
I think my research may focus more on Bonhoeffer's earlier work. I'm particularly interested in seeing where I can find Barth's influence in Creation and Fall, for example. Since Bonhoeffer's theology is always developing throughout his career, I think it's important to see where he begins in his understanding of revelation. I will also be curious to see if I can trace nuanced developments of revelation as Bonhoeffer progresses through his middle and later period.
Theological method is the basis, the presuppositions, that someone has when they begin to address theological questions. Barth's work challenged the prevailing theological method of his time by insisting that theology must begin with God's revelation of himself toward humanity, and not with the human pursuit of the knowledge of God. Bonhoeffer was one of the early adopters of Barth's method, though certainly did not just accept all of the implications or outworkings (as we see in Letters and Papers).
It is important, then, to have a starting point when we talk about a theology of discipleship. I'm going to take Barth and Bonhoeffer's lead as I put forth the conviction that only because God freely chooses to reveal himself to us through Jesus Christ can we live and move in a life of discipleship. We'll have to give it a few weeks (for starters) of research and writing to see how this all comes together.
I'm starting by getting a thorough overview of Barth's influence on Bonhoeffer by reading Andreas Pangritz's Karl Barth in the Theology of Dietrich Bonhoeffer. Pangritz focuses his research by honing in on Bonhoeffer's critique of Barth's "positivism of revelation," in Letters and Papers from Prison. I'm still working through the book, but so far am pleased with the depth and insight that Pangritz is offering. One of the big questions that Barth and Bonhoeffer scholars have is what Bonhoeffer could have meant in this accusation of "positivism of revelation" in Barth - even Barth himself was not sure what to make of Bonhoeffer's comments. Pangritz treats the whole question and context quite well and so is proving to be a very valuable resource.
I think my research may focus more on Bonhoeffer's earlier work. I'm particularly interested in seeing where I can find Barth's influence in Creation and Fall, for example. Since Bonhoeffer's theology is always developing throughout his career, I think it's important to see where he begins in his understanding of revelation. I will also be curious to see if I can trace nuanced developments of revelation as Bonhoeffer progresses through his middle and later period.
Theological method is the basis, the presuppositions, that someone has when they begin to address theological questions. Barth's work challenged the prevailing theological method of his time by insisting that theology must begin with God's revelation of himself toward humanity, and not with the human pursuit of the knowledge of God. Bonhoeffer was one of the early adopters of Barth's method, though certainly did not just accept all of the implications or outworkings (as we see in Letters and Papers).
It is important, then, to have a starting point when we talk about a theology of discipleship. I'm going to take Barth and Bonhoeffer's lead as I put forth the conviction that only because God freely chooses to reveal himself to us through Jesus Christ can we live and move in a life of discipleship. We'll have to give it a few weeks (for starters) of research and writing to see how this all comes together.
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