Wien, Univ., Dipl.-Arb., 2008.

This paper intends to show the application of the Marxist theory of social evolution to the reconstruction of Magyar proto-history and it examines critically this application. E. Molnar, a Hungarian Marxist proto-historian, published a book under the title A Magyar Nep Ostortenete (proto-History of the Magyar People). This work is shown to represent a Marxist response to the ideological importance of proto-historical studies in Hungary. The argument developed in this paper is as follows: 1. The study of proto-history has been important in Hungary scientifically as well as ideologically. Molnar's attempted reconstruction of Magyar proto-history is a most important Marxist response to the scientific and ideological importance of Hungarian proto-historical studies. 2. The application of this Marxist theory of social evolution makes for bad anthropological theory. Molnar is forced by his Marxist persuasion to look for traces of proto-Communistic social organization in the proto-history of the Magyars, and his attempt to do so results in the formulation of some hypotheses that are not borne out by available evidence. 3. American anthropology is not a unified, and codified set of officially endorsed theories as Molnar implies. Even among American evolutionist anthropologists one finds significant differences in approach and emphasis. At the same time, some aspects of American evolutionist anthropology are seen as capable of providing better ways of approaching the problem of proto-historical reconstruction than Molnar's own Marxist doctrine. Molnar's argument is presented in some detail in this paper. His arguments are outlined and commented upon. His linguistic, physical anthropological, archeological and ethnographic material is discussed and interpreted, and his dependence upon Engels and Soviet anthropologists is indicated. The final conclusion of the paper is that the Marxist theory of social evolution as interpreted by Molnar is based on a set of a priori laws which are not validated by the available evidence. / Arts, Faculty of / Anthropology, Department of / Graduate

This thesis argues that Barth’s asymmetrical structuring of the Trinity in I/1, his doctrine of election in volume II, his concept of the humanity of Christ as the imago Dei in III/2 and his account of the obedience of the Son being reflected in his incarnate life, as detailed in IV/1 and IV/2, are not just coherent but mutually reinforcing. The thesis demonstrates that Barth uses a nexus of crucial terms, including ‘correspondence’ [Entsprechung], ‘reflection’ [reflex/Abbildung] and ‘overflowing’ [Ueberstroemen], to express that God’s actions and relationships ad extra reveal who God is. The concept of ‘correspondence’, tentatively present in the first two volumes, gathers pace through III/2 and achieves full force in volume IV, where the obedience of Christ in IV/2 ‘reflects’ or ‘mirrors’ the obedience of the Son in IV/1. Crucially, the fact that the economic Trinity ‘reflects’ the immanent Trinity, or (differently stated) that the immanent Trinity ‘overflows’ into the economy, establishes a direction, an asymmetry, to the relationship of ‘correspondence’. In ch. II of the thesis we argue that the asymmetry developed in the doctrine of the Trinity in I/1 is the basis for this asymmetric correspondence. Barth describes the triune life as one of giving and receiving existence, suggesting a divine order with an irreversible direction, an asymmetric order. This is shown to be particularly evident in Barth’s defence of the filioque clause which enables him to claim that the Spirit is the one in whom the ruling Father and obedient Son are united ad intra. On this basis we argue, in ch. III, that, when Barth revises his doctrine of election, he comes to see it as the event of triune reflection: the Father, Son and Spirit electing to reflect who they are with a direction of determination, an asymmetry, which is irreversible. In this respect we argue against Bruce McCormack, who sees election as the event in which God elects triunity. In ch. IV we read Barth’s III/2 account of the humanity of Christ as the imago Die, as an attempt to demonstrate that God’s economy of salvation corresponds to who he is. This theme comes into full focus in the first two part-volumes of volume IV, explored here in ch. V. The obedience of Christ reflects, corresponds to, the obedience of the Son. There is obedience in God. This concept, which so mystifies Paul Molnar and Rowan Williams, is shown to be theologically consistent with a doctrine articulated by Barth some thirty years previously: his asymmetrically structured doctrine of the Trinity.