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The dissertation focuses on Karl Barth's theology as it relates to present issue in Evangelical thought. Chapter 1 states that an Evangelical theology of religions can affirm and apply particular aspects of Barth's doctrine of the Holy Spirit that will serve to redefine some present Evangelical approaches to the content of divine revelation. Chapter 2 surveys the theology of religions models constructed by Karl Rahner, Clark Pinnock, Amos Yong, and Terrance Tiessen. These scholars affirm in some respect that non-Christians need not have explicit knowledge of Jesus Christ and His work in order to appropriate the benefits of redemption. Chapter 3 examines Barth's trinitarian-oriented doctrine of revelation. For Barth, the doctrine ofthe Trinity provides the key to genuine divine revelation because revelation's content cannot be separated from its form in Jesus Christ. Chapter 4 addresses Barth's evaluation of the phenomenon of religion and natural theology. His attack on both concepts as human attempts to fashion God in their own image will be discussed. Chapter 5 will discuss and analyze the Christ-centered nature of Barth's doctrine of the Holy Spirit. The discussion shows how for Barth the Holy Spirit is the sole mediator of Christ's presence who guides persons into objective knowledge of Christ and equips them for Christian service. Chapter 6 details Barth's use of secular "parables" of truth in the world in relation to the one Truth-Jesus Christ. The focus is how these "lights" of truth in creation never exist apart from Christ's reconciling work. Chapter 7 evaluates the strengths and weaknesses of Barth's thought as it relates to thesis of the work. Particular attention is given to Barth's rejection of general revelation and the doctrine of common grace as juxtaposed with the work of Herman Bavinck, whose thought is utilized as a useful alternative to Barth's thought in this area. Chapter 8 will conclude by briefly addressing Bavinck's position in contrast to Barth. Finally, the work seeks to reaffirm the thesis that use of selective aspects of Barth's thought can serve as an aid to on-going Evangelical efforts to formulate a viable theology of religions.

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The primary purpose of this thesis is to explore the reception of Karl Barth's theology in Korea by focusing specifically on his doctrine of the Church. This he describes as the gathering, upbuilding and sending of the Christian community. His work, Church Dogmatics, will be examined, and then an attempt will be made to identify how Barth's Christocentric ecclesiology was indigenized and is still received in Korea by examining Korean Christian thought. This will include an investigation of Sung-Bum Yun's theology of Sung. / The secondary purpose of this thesis is: (1) the description of a unique relationship between Christianity and Confucianism, because Korean Confucianism has played an important role in both the explosive growth of the Christian community and provided a basic foundation for the reception of Barth's theology in Korea; (2) the inquiry whether Barth's ecclesiology, especially his theology of mission (the sending of the Christian community), pays sufficient attention to different cultures and religions; and consequently (3) the justification that the indigenization of Barth's Christocentric theology was, and is, genuinely possible with Korean Confucianism, though Barth's theology is typically confined within the European context. / This thesis will be divided into three chapters. Chapter One is designed as a brief sketch of the historical development of early Korean Protestantism and its impact on cultural and religious changes in Korea. This will include a detailed introduction to Korean Confucianism and its community concept and structure. / In the second chapter, an analysis of Barth's ecclesiology is presented by providing a discussion of what constitutes the true church, the upbuilding of the Christian community, and the missionary task of the Christian community. / Chapter Three indicates why Barth's Christocentric ecclesiology can still make an impact on contemporary Korean ecclesiological theology and practice, by exploring a specific overview of the Korean reception of Barth's theology. On this basis, this chapter critically examines and analyzes Sung-Bum Yun's appropriation and misappropriation of Barth's theology.

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Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: This dissertation is a critical analysis of the significance that the anhypostasis and enhypostasis of Christ’s human nature play in Karl Barth’s Christology. It does so in five parts. First, this dissertation examines the historical orthodox understanding of the concepts anhypostasis and enhypostasis to explain the human nature of Christ, and defend the Chalcedon definition of the two natures in the patristic, scholastic, and post-scholastic periods. Historically, orthodox writers consistently express anhypostasis and enhypostasis as autonomous concepts, where enhypostasis refers to the reality of Christ’s human nature in union with the Logos, and anhypostasis expresses Christ’s human nature as having no subsistent reality outside its union with the Logos. Karl Barth appropriates anhypostasis and enhypostasis as a dual formula to express the humanity of Christ, which moves beyond historical orthodoxy and is unique to his Christology. Second, this dissertation evaluates Karl Barth’s unique interpretation of the anhypostasis and enhypostasis of Christ’s human nature as a dual and congruent formula to express how the humanity of Christ exists in union with His divine essence. Third, this dissertation follows the historical development of anhypostasis and enhypostasis in Karl Barth’s Christology and its ontological function in Barth’s development of the revelation of Jesus Christ as the ‘Word became flesh’. In his break with liberal theology Karl Barth emphasizes that the revelation of God is made manifest exclusively in the person of Jesus Christ, which is ontologically grounded in the anhypostasis and enhypostasis of Christ’s human nature. Fourth, this dissertation identifies the themes of coalescence between the divine and human natures of Christ where Barth expresses Christ’s human nature as anhypostasis and enhypostasis in His role as the mediator of reconciliation between God and humanity. Fifth, this dissertation evaluates Barth’s critique of Chalcedon’s definition of the two natures expressed through the anhypostasis and enhypostasis of Christ’s human nature. While Barth does not disagree with Chalcedon, he desires to express more precisely the union of divine and human natures in Christ as the act of God’s revelation, as the Son of Man, in His exaltation. / AFRIKAANSE OPSOMMING: Hierdie verhandeling is 'n kritiese analise van die belangrike rol wat die anhypostasis en enhypostasis van Christus se menslike natuur in Karl Barth se Christologie speel. Die studie bestaan uit vyf gedeeltes. Eerstens ondersoek hierdie verhandeling die historiese ortodokse verstaan van die konsepte anhypostasis en enhypostasis om die menslike natuur van Christus te verduidelik, en die Chalsedoniese definisie van die twee nature in die patristieke, skolastiese en postskolastiese periodes te verdedig. Histories gebruik ortodokse skrywers anhypostasis en enhypostasis deurgaans as outonome konsepte, met enhypostasis wat verwys na die realiteit van Christus se menslike natuur in gemeenskap met die Logos, en anhypostasis wat verwys na die wyse waarop Christus se menslike natuur geen bestaansrealiteit los van hierdie gemeenskap het nie. Karl Barth gebruik beide anhypostasis en enhypostasis as 'n tweeledige formule om uitdrukking aan die menslike natuur van Christus te gee en gaan hiermee verder as die historiese ortodoksie posisie, wat 'n unieke eienskap van sy Christologie is. Tweedens evalueer hierdie verhandeling Karl Barth se unieke interpretasie van die anhypostasis en enhypostasis van Christus se menslike natuur as 'n tweeledige en kongruente formule om te verduidelik hoe die menslikheid van Christus in samehang met Sy goddelike wese bestaan. Derdens volg hierdie verhandeling die historiese ontwikkeling van anhypostasis en enhypostasis in Karl Barth se Christologie en die ontologiese funksie wat dit in Barth se ontwikkeling van die openbaring van Jesus Christus as die ‘Woord wat Vlees geword het’ verrig. In sy breek met liberale teologie beklemtoon Karl Barth dat die openbaring van God uitsluitlik in die persoon van Christus voorkom, en dat hierdie openbaring ontologies in die anhypostasis en enhypostasis van Christus se menslike natuur gegrond is. Vierdens, identifiseer hierdie verhandeling die temas van vereniging tussen die goddelike en menslike nature van Christus, waar Barth Christus se menslike natuur as anhypostasis en enhypostasis in Sy rol as bemiddelaar van versoening tussen God en mens beskryf. Vyfdens evalueer hierdie verhandeling Barth se kritiek op die Chalsedoniese definisie van die twee nature, wat uit sy verstaan van die anhypostasis en enhypostasis van Christus se menslike natuur voortspruit. Terwyl Barth wel Chalcedon aanvaar, wil hy graag op meer presiese wyse die eenheid van goddelike en menslike nature in Christus, as die handeling van God se openbaring as die Seun van die Mens in Sy verheerliking, beskryf.

by Keith Ka-fu Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1999. / Includes bibliographical references (leaves 94-99). / Abstracts in English and Chinese. / Chapter Chapter One --- Introduction --- p.1 / Chapter 1.1. --- Karl Barth and Non-Christian Religions --- p.1 / Chapter 1.2. --- "Karl Barth, Christological Anthropology and Confucianism " --- p.4 / Chapter Chapter Two --- Barth's Christological Approach: A Historical Study --- p.9 / Chapter 2.1. --- Introduction --- p.9 / Chapter 2.2. --- Christology in the Making: From The Epistle to the Romans to Anselm --- p.9 / Chapter 2.3. --- Christological Concentration: Church Dogmatics --- p.26 / Chapter Chapter Three --- Barth's Anthropology: Man and Humanity --- p.31 / Chapter 3.1. --- Introduction --- p.31 / Chapter 3.2. --- Jesus Christ as the Starting Point --- p.32 / Chapter 3.3. --- Real Man: The Ontological Relationship between God and Human --- p.36 / Chapter 3.4. --- Real Humanity: Being-With-the-Other --- p.41 / Chapter 3.5. --- Real Man as Redeemed Man: Human Being in the Doctrine of Reconciliation --- p.46 / Chapter 3.6. --- Conclusion --- p.49 / Chapter Chapter Four --- Barth's Christology: Jesus' Humanity --- p.50 / Chapter 4.1. --- Introduction --- p.50 / Chapter 4.2. --- Jesus Christ as the Electing God and Elected Man: Humanity in the Barth's Doctrine of Election --- p.50 / Chapter 4.2.1. --- Doctrine of Election as the Doctrine of God Himself --- p.50 / Chapter 4.2.2. --- Jesus Christ as the Electing God and Elected Man --- p.53 / Chapter 4.2.3. --- Humanity in the Doctrine of Election --- p.55 / Chapter 4.3. --- Barth's Doctrine of the Humanity of Jesus Christ --- p.60 / Chapter 4.3.1. --- The Antiochene and Alexandrian Christologies --- p.60 / Chapter 4.3.2. --- The Chalcedonian Formula and its Limitation --- p.64 / Chapter 4.3.3. --- Barth's idea of Anhypostatic-Enhypostatic Christology --- p.66 / Chapter Chapter Five --- Karl Barth's Christological Anthropology in Dialogue with Confucianism --- p.73 / Chapter 5.1. --- Introduction --- p.73 / Chapter 5.2. --- The Anthropological and Christological Discourses in Christian-Confucian Dialogue --- p.74 / Chapter 5.3. --- A Critique of Kim's Understanding of Barth's Anthropology --- p.82 / Chapter 5.4. --- Karl Barth's Christological Anthropology and Christian-Confucian Dialogue --- p.85 / Chapter 5.4.1. --- Real Man --- p.85 / Chapter 5.4.2. --- Real Humanity --- p.86 / Chapter 5.4.3. --- God's Election --- p.87 / Chapter 5.4.4. --- The Divinity and Humanity of Jesus Christ --- p.88 / Chapter Chapter Six --- Concluding Reflection --- p.90 / Bibliography --- p.94

由於歷史和神學的複雜原因，自二十世紀後半葉至今的數十年時間里，正教神學經歷了一場十分可觀的復興，使得正教神學在國際學術界得到廣泛重視和熱烈的討論，其中尤為引人注目的是一嚮被視作正教特有的古老教義──成神論。它一經現代學者關注，便迅速發展成為普世教會對話的重要論題，為更多來自西方基督教傳統的神學家所研究。而現時，關於成神論的一個研究熱點就是發掘西方傳統中重要神學家思想中的成神論因素，或是探討其思想與成神論的關係。本研究關注的正是巴特（Karl Barth, 1886-1968）與成神論的關係。 / 現有對於巴特神學與成神論進行比較研究的文獻數量極少，而且存在著一個重要問題，即沒有能夠展現一個在規模上和深度上相當的成神論綜述，作為與巴特神學進行比較的參照。為解決這一問題本文選擇了洛斯基（VladimirLossky, 1903-1958）、茲茲奧拉斯（John Zizioulas）與斯塔尼萊（Dumitru Stăniloae,1903-1993）三位現代正教神學大家為代表，通過他們三人的神學來展現正教成神論的一個較為全面的風貌。 / 在這三位神學家中，洛斯基的神學主要繼承了聖帕拉瑪（St. Palamas,1296-1359）的思想，著力闡發上帝的神聖能力與神聖本質相區分的傳統教義，以此為進路通嚮成神論；茲茲奧拉斯則是以卡帕多西亞教父的論述的"位格"概念為核心，逐漸擺脫了神聖能力與神聖本質相區分的既定格局，發展出一種通過人與上帝的位格相遇而實現的成神論；斯塔尼萊作為一位集大成的正教神學家，在其巨著《正教教義神學》中系統展現了正教神學的全貌，說明了以人論、基督論、拯救論為主要支點的成神論，其實是正教教義神學的終極歸宿和總目標。 / 在考察過三位正教神學家的成神論思想后，轉入巴特的神學。針對與成神論關係密切相關的論題，著重考察巴特的基督論、人論，以及基於這二者的救贖論，並與東正教相對應問題的比較。通過比較最終發現，雖然兩者間在某些論題確實存在著難以抹殺的分歧，但巴特神學以基督論為基礎建構起的人論則與東正教傳統有著顯著的親和力，尤其在對罪觀的闡述上，已然突破了東西傳統之間的壁壘，形成了具有普世意義的教義理論，說明巴特的拯救觀已然超出了傳統西方的救贖論模式，與正教成神論有趨同之勢。 / 最後，在對整個研究做出總結的基礎上，闡明本研究的內在動機和現實意義，即進一步推進漢語學界對東正教神學的了解和認識，進而改善因了解的片面性造成的、在漢語學界仍然存在的對基督宗教的成見。並通過說明東正教神學思想與中國傳統思想的親和性，展現東正教神學研究對於建構漢語神學的積極意義。 / Due to both historical and theological reasons, the Orthodox theological tradition underwent a significant revival during the past several decades. Some themes in the Orthodox tradition drew the attention of international academia. Among them, the ancient doctrine of deification is unquestionable the most attractive one, which quickly became an important topic in the ecumenical dialogue. Nowadays, one of the hot issues concerning the study of deification is the comparison between the Orthodox and Western understandings of theosis or deification. In this thesis, the relation between Karl Barth(1886-1968)'s theology and the Orthodox doctrine of deification will be explored. / There are only a small number of existing studies dedicated to the comparison between Barth and the Orthodox doctrine of deification, and they focused rather exclusively on Christology. In order to give a comprehensive and extensive comparison between Barth and the Orthodox doctrine of deification, this thesis choose three masters of modern Orthodox theology as the reference points for comparison, and they are V. Lossky(1903-1958), John Zizioulas, and D.Stăniloae(1903-1993). / Following St. Palamas(1296-1359), Lossky based his theology of deification on the distinction between divine energy and essence. Zizioulas inherited Cappadocian Fathers' thought, and explained deification in terms of personal encounter. Staniloae articulated a comprehensive Orthodox dogmatic theology with deification as the centre or key of the whole system, and took theological anthropology, Christology, and Soteriology as the three pillars of the doctrine of deification. / After exploring these three orthodox theologians' thought, the discussion will turn to Barth’s theology, especially his Christology, anthropology, and doctrine of salvation. We will find that Barth’s theological anthropology, which is oriented by his Christology, shows certain similarities to the anthropology in Eastern Orthodox theology, and they share similar understanding of unio hypostatica and communicatio idiomatum. Furthermore, Barth’s understanding of sin together with salvation is not only quite far away from the hamartiology prevalent in western theological tradition, which is focused on original sin and its redemption, but also comes closer to the Orthodox theological tradition. Though there are undeniable differences between Barth and Orthodox theology, there are also significant affinities between them on the issue of deification. / To the end of this study, this thesis will discuss the significance of the studies of Orthodox theology for the Chinese academica. It is foreseeable that a careful study of Orthodox theology will clear some of the misunderstandings of or even biases against Christianity prevalent in the Chinese-speaking world. Meanwhile, the studies of Orthodox theology can also contribute a lot to the construction of Sino-Christian Theology due to the similarities between Orthodox theology and traditional Chinese religious-philosophical thought. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 張少博. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 131-137). / Abstracts also in English. / Zhang Shaobo.

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Karl Barth (1886-1968) was an ardent defender of the filioque, the doctrine which states that the Holy Spirit proceeds from the Father and the Son. Generally, scholarly analysis is restricted to Barth's defence of the filioque in the first half volume of the Church Dogmatics. However, this thesis proceeds on the assumption that a fuller understanding of the filioque in Barth must take into account the genesis and development of the doctrine in his earlier thought. A latent dialectical christocentric pneumatology in the second edition of Romans (1921) provides the material theological support for the doctrine, which subsequently appears in a formal discussion of the filioque in the Gottingen Dogmatics (1924). There Barth speaks of the filioque as a theological analogy of the structure of his developing doctrine of the threefold Word of God. As preaching proceeds from revelation and Scripture, so too the Spirit is to be understood as proceeding from the Father and the Son. / Barth continues to defend and apply the filioque in the Church Dogmatics, though the original connection to the threefold form of the Word of God recedes into the background. Instead, the filioque functions systematically both as a theological guarantee of the unity of the work of the Son and the Spirit and as the eternal ground of fellowship between God and humanity. Barth's most mature view of the filioque is construed in dialectical terms whereby the Spirit is understood to be eternally active in uniting and differentiating the Father and the Son. Furthermore, Barth is atypical in the Western filioquist tradition because he refuses to speak of the filioque in terms of a "double procession"; rather, he views the Spirit as proceeding from the common being-of-the-Father-and-the-Son. Barth's stance on the filioque does not result in a form of pneumatological subordinationism, as critics often maintain. Rather, his adoption of the filioque reflects a tendency toward a superordination of the Spirit over Father and Son in a structurally similar way to Hegel's pneumatology. The thesis concludes by pointing to a tension in Barth's thought which in practice tends toward a conflation of economic and immanent Trinity as he reads back into God the problem and confrontation he perceives to exist between God and humanity.