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1294:. The means of supposed transmission of sin, to neo-orthodox minds, is not as important as its pervasive reality. The association of original sin with sexuality—an abiding idea—leads to moralism, a rectitude that is overly optimistic about human capabilities to resist the power of unfaith and disobedience in all areas of life, not just sexual behavior. This core conviction about the universality and intransigence of sin has elements of
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Propositions in and of themselves, whether from the Bible or not, are, to the neo-orthodox, insufficient to build theology upon. Also, in the pursuit of social justice, intellectual freedom, and honesty, the neo-orthodox, unlike the conservatives they were accused by detractors of resembling, often made practical alliances with liberals. Both groups shared a deep hostility to
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theologian" who wanted to derive the contents of his theology solely from the Bible without regard for the "situation". Such views started to be abandoned after
Friedrich-Wilhelm Marquardt proposed instead that Barth's theology was in fact the product of his activity on behalf of the working classes
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thought. Unlike confessionalist or fundamentalist reactions to individualist approaches to the faith, however, neo-orthodox adherents saw no value in rehabilitating tradition for its own sake. Past
Protestant doctrine is used only to the degree that it affirms the living Word of God in Jesus Christ.
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of God had led human beings to imagine God to amount to nothing more than humanity writ large. He stressed the "infinite qualitative distinction" between the human and the divine, a reversion to older
Protestant teachings on the nature of God and a rebuttal against the intellectual heritage of
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Father, Son, and Holy Spirit in his own eternal and undivided Being, then what are we to make of an independent natural theology that terminates, not upon the Being of the Triune God—i.e., upon God as he really is in himself—but upon some Being of God in general? Natural theology by its very
1179:, on the other hand, believed that natural theology still had an important, although not decisive, role. This led to a sharp disagreement between the two men, the first of several controversies that prevented the movement from acquiring a unified, homogeneous character.
1258:, a blatant refusal to find support for the faith outside its own circles. For the most part, proponents reply that no such support exists, that supposed reasons and evidences for faith are fabrications of fallen human imagination, and in effect constitute
1250:, Kierkegaard maintained that Christianity is "absurd" (i.e., it transcends human understanding) and presents the individual with paradoxical choices. The decision to become a Christian, Kierkegaard thought, is not fundamentally rational but passional—a
1262:. Some neo-orthodox proponents have gone so far as to claim greater affinity with atheists in that regard than with the theological and cultural trappings of so-called "Christendom", which Kierkegaard venomously denounced in his later works.
1302:). In other words, neo-orthodoxy might be said to have a greater appreciation of tragedy in human existence than either conservatism or liberalism, a point emphasized by a latter-day interpreter of the movement, Canadian theologian
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Neo-orthodoxy was originally met with criticism by fellow
Protestant theologians in Germany: Ferdinand Kattenbusch accused Barth of being a reactionary theologian, who wanted to overthrow the fruits that
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1439:) the acceptance of Barth's theology in the English-speaking world only happened after a "process of normalization" which adjusted Barth's theology in accordance with more traditional norms.
1362:", something neo-orthodox theologians largely dismissed as irrelevant to serious Christian faith. Still, some of the movement's positions and worldviews would inform such later movements as
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is seen not as mere error or ignorance; it is not something that can be overcome by reason or social institutions (e.g., schools); it can only be overcome by the grace of God through
1354:, though, has led to its abandonment as a useful classification, especially after new emphases in mainline Protestant theology appeared during the 1960s. These included the "
1224:(who was associated with Barth and Brunner in the 1920s in particular) was strongly influenced by his former colleague at Marburg, the German existentialist philosopher
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and (to a lesser extent, and mostly in his earlier writings) Karl Barth, on the other hand, were influenced by the writings of the 19th century Danish philosopher
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parish. Such a view proved controversial and is nowadays rarely defended, but led to the demise of the traditional view on neo-orthodoxy held in German circles.
1358:" movement, which attacked the linguistic and cultural foundations of all previous theology, and a renewal of interest among Biblical scholars in the "
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So far as theological content is concerned, Barth's argument runs like this. If the God whom we have actually come to know through Jesus Christ really
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Karl Barth's
Critically Realistic Dialectical Theology: Its Genesis and Development, 1909-1936
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Meister and Stump. (2010). "Christian
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Die deutsche evangelische
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analysis of the human condition, a stand that caused a further division in the movement.
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Journal for the
History of Modern Theology / Zeitschrift fĂĽr Neuere Theologiegeschichte
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From its inception, this school of thought has largely been unacceptable to Protestant
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McGrath. (2013). "Christian History: An Introduction". Wiley-Blackwell, pp. 290–292.
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1995:(Studien zur Ideengeschichte der Neuzeit, Bd. 51), Berlin/Boston: de Gruyter 2017,
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Friedrich Gogarten (1887–1967). Religionsrebell im Jahrhundert der Weltkriege
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With the Grain of the Universe: The Church's Witness and Natural Theology.
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effort to "rationalise" Christianity—to make it palatable to those whom
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Barth totally rejects natural theology. As Thomas Torrance wrote:
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is the leading figure associated with the movement. In the U.S.,
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The Essential Reinhold Niebuhr: Selected Essays and Addresses
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Karl Barth: His Life from Letters and Autobiographical Texts
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was a leading exponent of neo-orthodoxy. It is unrelated to
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Remembered Voices: Reclaiming the Legacy of "Neo-Orthodoxy"
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interpretations of it and consequential elaborations about
1238:. Kierkegaard was a critic of the then-fashionable liberal
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personal reflection, personal essay, or argumentative essay
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Thomas Torrance, The Ground and Grammar of Theology, p. 89
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Karl Barth's Critically Realistic Dialectical Theology
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Blessed Rage for Order: The New Pluralism in Theology
1877:"Reginald H. Fuller, 92, New Testament Scholar, Dies"
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conceptual analysis and narrativist dependence upon
1988:, 24.1 (2017), S. 1–50 (doi:10.1515/znth-2017-0001)
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Theologie und Sozialismus: das Beispiel Karl Barths
108:. Unsourced material may be challenged and removed.
1415:acquired since the end of the 18th century, while
27:Christian theological movement developed after WW1
1216:Some of the neo-orthodox theologians made use of
1191:of God. Barth believed that the emphasis on the
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1916:An Introduction to the Theology of Karl Barth
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1685:. Great Britain: T&T Clark. p. 89.
1956:. James Clarke & Co, Cambridge (2008),
1106:and a reevaluation of the teachings of the
71:Learn how and when to remove these messages
1642:. Yale University Press. pp. xv–xvi.
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226:Learn how and when to remove this message
168:Learn how and when to remove this message
2046:The Case for a New Reformation Theology.
1820:(in German). Grünewald. pp. 21–25.
1187:Most neo-orthodox thinkers stressed the
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1347:of any kind, in both church and state.
1286:), although thinkers generally avoided
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1130:Neo-orthodoxy strongly emphasises the
30:For the form of Orthodox Judaism, see
2105:Chicago, University of Chicago Press.
2013:. Louisville, Westminster John Knox.
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1814:Marquardt, Friedrich-Wilhelm (1972).
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2116:. San Francisco, Harper & Row.
1314:Neo-orthodoxy is distinct from both
106:adding citations to reliable sources
1939:. Grand Rapids, Wm. B. Eerdmans.
1683:The Ground and Grammar of Theology
1138:by God as the source of Christian
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1443:Important figures of the movement
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2048:Philadelphia, Westminster Press.
1953:Karl Barth: God's Word in Action
1636:Niebuhr, Reinhold (1986-01-01).
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1875:Martin, Douglas (2007-04-14).
1437:Princeton Theological Seminary
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1913:Bromiley, Geoffrey W (2000),
1786:Systematic Theology, Volume 1
2032:Grand Rapids, Brazos Press.
1844:McCormack, Bruce L. (1997).
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1919:, Continuum International,
1791:University of Chicago Press
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2080:Sloan, Douglas (1994).
2062:Oxford University Press
1713:. About. Archived from
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1973:, 3rd ed. Blackwell
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158:February 2011
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2056:
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2009:
1992:
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1969:
1952:
1936:
1915:
1892:. Retrieved
1880:
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1809:
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1719:. Retrieved
1715:the original
1710:
1701:
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1676:
1667:
1658:
1638:
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1620:. Retrieved
1615:
1605:
1594:. Retrieved
1589:
1459:Emil Brunner
1430:
1417:Paul Tillich
1409:
1385:
1356:Death of God
1352:neo-orthodox
1351:
1349:
1313:
1280:original sin
1276:Jesus Christ
1269:
1230:
1215:
1202:Paul Tillich
1186:
1177:Emil Brunner
1175:
1162:
1160:
1156:
1129:
1095:
1091:
1087:
1084:Christianity
1081:
1007:
943:Charismatics
910:Pentecostals
685:
605:Ecclesiology
600:Demographics
380:Paul Tillich
365:Emil Brunner
240:
222:
213:
194:
164:
155:
145:
138:
131:
124:
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100:Please help
95:verification
92:
68:
61:
55:
54:Please help
51:
18:Neo-orthodox
2026:Hauerwas, S
1296:determinism
1206:ontological
1108:Reformation
988:High church
958:Convergence
900:Keswickians
828:Anabaptists
799:Continental
782:Waldensians
735:John Wesley
710:Arminianism
705:John Calvin
664:Magisterial
659:Reformation
390:Ernst Fuchs
2148:Karl Barth
2132:Categories
2099:Tillich, P
1894:2023-05-29
1721:2008-07-31
1622:2008-07-26
1616:Dictionary
1596:2008-07-26
1567:References
1449:Karl Barth
1421:kerygmatic
1324:Protestant
1132:revelation
1126:Revelation
1112:Karl Barth
993:Liberalism
860:Methodists
843:Mennonites
838:Hutterites
821:Continuing
725:Dissenters
625:Five Solas
620:Theologies
360:Karl Barth
308:Precursors
283:Background
128:newspapers
57:improve it
1889:0362-4331
1561:Tidehverv
1332:Calvinist
1300:synergism
1193:immanence
998:Mainlines
968:Ecumenism
932:Movements
885:Adventist
816:Anglicans
789:Lutherans
590:Criticism
430:Monergism
63:talk page
2101:(1951).
2028:(2001).
1485:See also
1426:Safenwil
1328:Lutheran
1288:forensic
1260:idolatry
1169:—
1140:doctrine
895:Holiness
855:Baptists
794:Reformed
777:Hussites
765:Branches
730:Puritans
574:Concepts
536:a series
534:Part of
1711:Atheism
1424:in his
1372:Marxist
1256:fideism
890:Irvings
870:Shakers
850:Quakers
740:Pietism
674:Counter
669:Radical
640:History
610:Liturgy
595:Culture
563:Outline
435:Fideism
408:Beliefs
202:Please
142:scholar
2120:
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2036:
2017:
1999:
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1152:reason
144:
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1336:dogma
833:Amish
585:Bible
149:JSTOR
135:books
2118:ISBN
2088:ISBN
2066:ISBN
2034:ISBN
2015:ISBN
1997:ISBN
1975:ISBN
1958:ISBN
1941:ISBN
1921:ISBN
1885:ISSN
1856:ISBN
1822:ISBN
1795:ISBN
1764:ISBN
1687:ISBN
1644:ISBN
1330:and
1318:and
1094:and
121:news
1378:).
1272:sin
1136:God
1134:of
1082:In
104:by
2134::
2064:,
1883:.
1879:.
1850:.
1836:^
1789:.
1709:.
1614:.
1588:.
1575:^
1402:.
1306:.
1228:.
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1163:is
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538:on
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2003:.
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