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HISTORY of Christian Theology

Kierkegaard, Barth, and Neo-Orthodoxy

Fundamentalism and Pentecostalism were not the only movements to counteract the nineteenth century’s philosophical turn to historical consciousness and the rise of liberal theology.

Soren Kierkegaard (1813–1855) initiated the neo-orthodoxy movement with his insistence that absurd faith was necessary. Karl Barth (1886–1968) built on his ideas regarding revelation and the transcendence of God, leading Pope Pius XII to call this Protestant professor the greatest Christian theologian since Thomas Aquinas.1

Kierkegaard

Soren KierkegaardKant, Hagel, and Schleiermacher had tried to portray Christianity in ways that would make it more acceptable in the modern, scientific world. They proposed models based on reason, ethics, experience, and history to integrate Christianity into the modern psyche. Kierkegaard challenged this whole approach to make Christianity more reasonable. He maintained that this effort missed the essence of Christianity and humanized and domesticated God.

Kierkegaard insisted that God is “absolutely different” from humans and could only be comprehended by God revealing Himself. There is an “infinite qualitative distinction between time and eternity.” God and Christianity are paradoxes that go beyond reason, and any effort to establish their veracity through rational means is doomed to fail. Rather, Jesus is both divine and human, eternal and temporal. This contradiction creates a paradox with which reason cannot grapple.

Kierkegaard taught that reason is also a passion, like faith. Reason is a passion because it is driven to know the unknown. This passion to know the truth is tied to our insatiable “sinful” need to master and control our world and our destiny. God is the ultimate unknown. He is the truth. But He is incomprehensible. When faced with this impossible task of knowing the undiscoverable, reason asserts its prideful dominance and denigrates what it cannot comprehend.

Humans need God to give them the ability, “the condition,” to have the faith necessary to believe that Jesus is God. This is a gift from God, which one can reject. Obtaining and maintaining this gift of faith is a lifelong task because it is absurd. It defies reason and even ethics. It is a lifelong journey of fear and trembling before God.

Kierkegaard used the story of God asking Abraham to sacrifice his beloved son as a model to demonstrate this principle. Abraham’s task was so unreasonable and unethical that he couldn’t think of anything to say to his wife and his son to justify it. So he remained silent. All he could do was act in faith. But this faith went beyond the infinite resignation to God’s will in hope of a better future in an afterlife. It was a faith that God would keep His promise to bless Abraham with posterity in this present life through the son he was about to kill. That was absurd. Regardless, he went beyond reason’s bounds and still obeyed. Once God knew or, more properly, once Abraham discovered that he loved and trusted God to this full extent, God provided a ram for the sacrifice in place of Issac, Abraham’s son.

Kierkegaard wrote that reason needs to accept its limits and surrender to the reality of the paradox of God in order for the individual to have the faith necessary to actually “encounter Jesus” and to know that he is God. Faith is a passion, similar to love. It acts beyond reason. This passion and love of God was what the Enlightenment’s rational religious views and liberal theology were missing. It is not faith alone that allows a person to live comfortably in his “saved” condition. It is not what the Lutheran pastor Dietrich Bonhoffer referred to as “cheap grace” a century later, before he was executed by the Nazis. This true love of God requires a believer to make a leap of faith into the unknown. It requires actions based on trust in God. This is not blind faith but the same type of trust that love requires.2 The in vouge philosophies of the felt the exact opposite.

Barth

Marx felt that religion deceived people so they could cope with their miserable lives. Nietzsche proclaimed that God was dead, and the ordered cosmos died with Him. Freud proclaimed religion was societal neurosis. Karl Barth did not waste effort trying to contradict these masters of suspicion. Instead, he jumped on their band wagon and commandeered it. He declared that it was every Christian’s duty to be suspicious of their religious traditions and of religion in general. He largely concurred with Feuerbach that religion was a human projection where they transformed God into a relatable being. And that is its problem. Religions are institutions and sets of dogmas formed out of human constructs. Finite humans try to put the infinite into a religious box, and it doesn’t fit.

Like Kirkegaard, Barth taught that the defect of religion is that it approaches God from a human perspective, which will always create a flawed picture. Instead of trying to reach God through religion, Barth taught that we must seek Him through revelation. Like Kirkegaard, Barth insisted that we can’t reach God through any effort on our part. We are wholly dependent on God giving us the capacity to receive His revelation and for Him to reveal Himself to us. However, we can begin the process by offering a confession of faith based on the Bible. Trying to defend our confession of faith through rational means, however, is to pretend that humans can judge God.3

Professor Tyler Roberts summarized Barth’s ideas regarding these issues in this way:

According to Barth, God is qualitatively distinct from man, utterly transcendent. Consequently, we—on our own—whether it’s through Kant’s postulates or Schleiermacher’s experience, can never bridge the gap between us and God. The more we try to do it through our religion, the more we try to reach God through our own capacities and powers, the more we try to comprehend God or experience God, the more we get caught up in our own purposes and projects—the more we sin and our religion become unbelief. In our desire for justification, for salvation, for fulfillment—we become idol making creatures; we create gods in our own image and, therefore, deafen ourselves to God’s word.4

Barth stressed God’s radical transcendence of all human capacities and the impossibility of comprehending Him. Human views of God are always inadequate and incomplete. However, whenever God reveals Himself to mankind, it leaves dramatic aftereffects like the crater from a bomb blast. The revelation of God through His incarnation in the man Jesus becomes the starting point of pure Christian theology. Even though the human words of the Bible are inadequate to capture this revelation of God to mankind, they create the space for God to come to individual listeners of the word. Believers need to recognize their own faithlessness and incapacity to comprehend God and that religious words are always limited but still believe. Then that flawed creature is in a position to encounter the Divine when He reveals Himself.

World War I VeteranBarth’s first book, The Epistle to the Romans published in 1918, right after the demoralizing First World War, shocked the Western Christian world. Its message of human arrogance provided a mirror for the Western world to see the fallacies of the nineteenth century’s optimism as expressed in their colonization of the world and in liberal theology. The devastation of World War I shattered the Western world’s sense of moral superiority, so Barth’s commentary on Paul’s epistle to the Roman’s resonated with the suffering populace and effectively put an end to liberal theology and overt Hegelian philosophy.

Barth also expressed unique views regarding Western Christianity’s principle of election. Since Augustine, and particularly since John Calvin, typical Christian views held that God elects some individuals to be saved and everyone else to be damned. Who will be saved was a hidden decree which one could potentially discover for themselves. Even though Barth was a professor of Reformed theology, he flipped this idea on its head. Instead of election being about us, he proposed that it was about God electing to reveal Himself to humankind through Jesus Christ. This way, it was good news, not a hidden decree or primarily bad news of mass condemnation. Barth maintained that God’s choice to save humanity through Jesus was the foundation of the gospel (Good News).

Barth further taught that this decree of God’s election came first, then the creation and the intentional fall of Adam and Eve to fulfill the decree for God to reveal Himself to humankind through Jesus Christ. God became the electing God, the elected man, and the personification of the covenant between God and humans in Jesus. Christ was subject to the double predestination referred to by Calvin. He was predestined to be condemned on the cross and to be raised from the dead. However, Barth rejected the doctrine of limited atonement expressed in the Synod of Droid. He referred to the scriptures that state Christ died for all humankind, not just a few. God became incarnate in Jesus for the whole human race. In essence, Barth responded to the Puritan John Owen’s assertion that God only died to save a few selected believers because God cannot fail, and it is obvious that only a few people will go to heaven, by asking, “Why not?” Maybe Jesus did die for everyone. Maybe he was powerful enough to save everyone. This same concept applied to God electing Israel to be his chosen people. But chosen for what? To bless all nations. According to Barth, God likewise chose Christ to bless all humanity. That is the gospel.6

Paul Ricoeur

The French philosopher Paul Ricoeur (1913–2005) was greatly influenced by Barth and his theological suspicion. Ricoeur taught that a mature faith cannot be based on a fantasy or a desire to escape from reality in order to obtain comfort, control, or self-aggrandizement. It must be based on the deep, personal examination of one’s life in light of their fallibility and susceptibility to these influences. Ricoeur spent five years in a Nazi concentration camp, so he had personal experience dealing with these issues. Like Kirkegaard and Barth, Ricoeur felt that modernity overemphasized human autonomy, not only in regard to using personal, finite human reason to decide what truth is, but also in creating purpose in life. Modernity’s turn to the individual precludes the possibility of one finding fulfillment in anything outside one’s self. This creates a drive to dominate and objectify everything and, in the process, forget what Ricoeur calls “the origin and meaning of life.”

In sum, neo-orthodoxy encouraged individuals to let go of the “self” in order to allow something greater from outside to come in.7

Additional Resources

on Amazon:

Fear and Trembling, Kierkegaard

Fear and Trembling

by Soren Kierkegaard

The infamous and controversial work that made a lasting impression on both modern Protestant theology and existentialist philosophers such as Sartre and Camus. Writing under the pseudonym of “Johannes de silentio,” Kierkegaard expounds his personal view of religion through a discussion of the scene in Genesis in which Abraham prepares to sacrifice his son Isaac at God’s command. Believing Abraham’s unreserved obedience to be the essential leap of faith needed to make a full commitment to his religion, Kierkegaard himself made great sacrifices in order to dedicate his life entirely to his philosophy and to God. The conviction shown in this religious polemic—that a man can have an exceptional mission in life—informed all Kierkegaard’s later writings. His “teleological suspension of the ethical” challenged the contemporary views of Hegel’s universal moral system, and was also hugely influential for both protestant theology and the existentialist movement. Alastair Hannay’s introduction evaluates Kierkegaard’s philosophy and the ways in which it conflicted with more accepted contemporary views. This edition also includes detailed notes to complement this groundbreaking analysis of religion, and a new chronology. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.

Fear and Trembling, Kierkegaard

Either/Or: A Fragment of Life

by Soren Kierkegaard

In Either/Or, using the voices of two characters—the aesthetic young man of part one, called simply “A,” and the ethical Judge Vilhelm of the second section—Kierkegaard reflects upon the search for a meaningful existence, contemplating subjects as diverse as Mozart, drama, boredom, and, in the famous Seducer’s Diary, the cynical seduction and ultimate rejection of a young, beautiful woman. A masterpiece of duality, Either/Or is a brilliant exploration of the conflict between the aesthetic and the ethical – both meditating ironically and seductively upon Epicurean pleasures, and eloquently expounding the noble virtues of a morally upstanding life. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world.

The Epistle to the Romans, Barth

The Epistle to the Romans

by Karl Barth

Named one of Church Times’s Best Christian Books. This volume provides a much-needed English translation of the sixth edition of what is considered the fundamental text for fully understanding Barthianism. Barth–who remains a powerful influence on European and American theology–argues that the modern Christian preacher and theologian face the same basic problems that confronted Paul. Assessing the whole Protestant argument in relation to modern attitudes and problems, he focuses on topics such as Biblical exegesis; the interrelationship between theology, the Church, and religious experience; the relevance of the truth of the Bible to culture; and what preachers should preach.

The Humanity of God

The Humanity of God

by Karl Barth

Karl Barth is generally regared as the greatest Protestant thinker of modern times. The three essays in this book, “The Humanity of God,” “Evangelical Theology in the 19th Century,” and “The Gift of Freedom,” show how Barth’s later work moved beyond his revolt against the theology dominant in the first decades of the twentieth century.

The Conflict of Interpretations, Ricoeur

The Conflict of Interpretations: Essays in Hermeneutics

by Paul Ricoeur

This collection brings together twenty-two essays by Paul Ricoeur under the topics of structuralism, psychoanalysis, hermeneutics, and religion. In dramatic conciseness, the essays illuminate the work of one of the leading philosophers of the day. Those interested in Ricoeur's development of the philosophy of language will find rich and suggestive reading. But the diversity of essays also speaks beyond the confines of philosophy to linguists, theologians, psychologists, and psychoanalysts.

Figuring the Sacred

Figuring the Sacred

by Paul Ricoeur

The thought of Paul Ricoeur continues its profound effect on theology, religious studies, and biblical interpretation. Introduced by Mark Wallace, the twenty-one papers collected in this volume-some familiar, many translated here for the first time-constitute the most comprehensive anthology of Ricoeur's writings in religion since 1970. The writings are thematically divided into five parts: the study of religion, philosophers of religion, the Bible and genre, theological overtures, practical theology. Ricoeur's hermeneutical orientation and his deep sensitivity to the mystery and power of religious language offer fresh insight into the transformative potential of sacred literature, including the Bible.

Mere Christianity

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Mere Christianity explores the core beliefs of Christianity by providing an unequaled opportunity for believers and nonbelievers alike to hear a powerful, rational case for the Christian faith. Our moral consciousness and moral judgements are proof to the human race that a moral being exists—God. “C.S. Lewis is the ideal persuader for the half-convinced, for the good man who would like to be a Christian but finds his intellect getting in the way.” — Anthony Burgess, New York Times Book Review

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Christian Theology: An Introduction 6th Edition

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The Christian Theology Reader

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Book, The Human Quest for Meaning
 

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In this book, readers will delve into the surprising belief systems of some of the most primitive cultures, exploring why they revered a moral Supreme Being contrary to modern theories of religious evolution. The text also revisits the foundations of Christianity, not as dogma, but as a cultural and metaphysical force that shaped the Western mind. The book further explores how modern secularism has gradually replaced meaning with a mechanistic worldview and why this replacement is now collapsing. It presents concise, accessible summaries of major world religions, from Hinduism and Buddhism to Islam, Sikhism, Taoism, and Zoroastrianism to help broaden a reader’s global spiritual literacy.

In the face of cultural amnesia, this work offers clarity and equips readers with the tools to forge their own enduring philosophy of life. Hallstrom writes with scholarly rigor but aims for accessibility, avoiding dry academic jargon while still delivering a serious intellectual exploration that reads smoothly like a story. While books on religion and philosophy are not new, Hallstrom brings a refreshingly countercultural lens.

Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

Available in hardback, audio, paperback and e‑book.

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1 Fortress Press, https://www.fortresspress.com/store/category/287098/Karl-Barth, downloaded 6-9-2024.

2 Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009), Lectures 16–17; Phillip Cary, History of Christian Theology, (The Teaching Company, 2009), Lecture 30; Lawrence Cahoone, The Modern Intellectual Tradition: From Descartes to Derrida, (The Teaching Company, 2010), Lecture 14; Francis J. Ambrosio, Philosophy, Religion, and the Meaning of Life, (The Teaching Company), Lecture 18.

3 Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009), Lecture 23 & 24; Phillip Cary, History of Christian Theology, (The Teaching Company, 2009), Lecture 30.

4 Roberts, Skeptics and Believers, Lecture 23.

5 1 Corinthians 15:22.

6 Cary, History of Christian Theology, Lecture 30.

7 Roberts, Skeptics and Believers, Lectures 23–24; Cary, History of Christian Theology, Lecture 30.

 

IMAGES:

Søren Kierkegaard, sketch by his cousin Niels Christian Kierkegaard, c. 1840, [PD-US]

World War I Veteran, Department of Defense. American Forces Information Service. Defense Visual Information Center. 1994, [PD]

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