By David Guretzki
Regardless of the burgeoning literature on Karl Barth, his doctrine of the Holy Spirit is still under-appreciated by way of his associates and critics alike. but, whereas Barth's dedication to the doctrine of the procession of the Holy Spirit from the daddy and the Son (Filioque) is famous, many students brush aside his stand as ecumenically untenable and few have to topic his stance at the Filioque to shut theological research. For these attracted to this long-standing ecumenical aspect of rivalry among jap and Western trinitarian theology, this ebook will express how Barth's doctrine of the Filioque should have anything to give a contribution to the controversy. The paintings lines the foundation of Barth's dedication to the Filioque in his early occupation (particularly in Romans and the Gottingen Dogmatics), after which analyzes how the doctrine features during the Church Dogmatics. Guretzki concludes that Barth's doctrine of the Filioque, whereas in actual fact status in the Western trinitarian culture, is abnormal in that he refuses to talk of a 'double-procession' in favour of a 'common procession' of the Spirit - a place that has extra affinity with the japanese place than lots of Barth's critics could have proposal.
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318. Of course, Heron must deal with the difficulty of how Augustine could simultaneously teach both a material doctrine of the filioque (even if not yet formally included in the Creed) and the vinculum caritatis. ” 77 Barth here is clearly implied to be one of those Western followers. Heron, “Who Proceedeth,” p. 165. C. Heron, The Holy Spirit (Philadelphia, 1983), pp. 176-79. Ironically, as will be noted later in this review, it is precisely this type of combination of the vinculum and the filioque that later interpreters have identified as precisely what Barth was trying to accomplish, even if in the minds of those interpreters such a combination is itself wrought with pneumatological problems.
94 95 Karl Barth and the Filioque: History and Literature 31 none other than the Father of the Son. So far, so good. But what about the second clause? , “the Holy Spirit … receives his form from the Father and from the Son”) that Moltmann’s own original theological contribution comes through. ”101 Or to put it another way, commensurate with the Eastern emphasis on the Father as the “origin” [arche] of deity, Moltmann suggests that the Holy Spirit receives his hypostatic existence from the Father, but that the Spirit’s “face” or “form” (or “identity”) is jointly “stamped by the Father and the Son,” explaining why the Spirit is called both the Spirit of God and the Spirit of the Son.
This position, however, in reality, has a two-fold meaning: ontologically the Oneness comes first, while epistemologically 108 Jae-Bum Hwang, “The Trinitarian Logics of St. Augustine and Karl Barth: With Special Reference to their Respective Pneumatologies and Filioque-Positions” (PhD thesis, Union Theological Seminary, 1998). 109 Hwang argues that Moltmann and Rahner have radicalized Barth’s economically centered Trinitarian theology by utilizing Théodore de Régnon’s hypothesis that the Western tradition is characterized by beginning with an assumption of divine Oneness and then moving to Threeness in contrast to the Eastern tradition that begins with an assumption of divine Threeness and only then moves to Oneness.
Karl Barth on the Filioque by David Guretzki