The theological function of the doctrine of the divine attributes and the divine glory, with special reference to Karl Barth and his reading of the Protestant Orthodox
Theological discourse on the doctrine of the attributes of God has lacked a clear sense of its purpose within the doctrine of God. It has far too often led one into an abstract realm in which an incipient naturalism is present concerning who God is and what God is like: the attributes resemble those...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
2008
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| In: |
Scottish journal of theology
Year: 2008, Volume: 61, Issue: 2, Pages: 206-223 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 245 | 1 | 4 | |a The theological function of the doctrine of the divine attributes and the divine glory, with special reference to Karl Barth and his reading of the Protestant Orthodox |
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| 520 | |a Theological discourse on the doctrine of the attributes of God has lacked a clear sense of its purpose within the doctrine of God. It has far too often led one into an abstract realm in which an incipient naturalism is present concerning who God is and what God is like: the attributes resemble those of a supreme being rather than the triune God of the gospel. If the doctrine is to perform the salutary theological work for which it is capable, it would be to its advantage to describe, as does Barth, God's attributes in terms of a series of short-hand descriptions which agree with God's enacted identity in the history of Israel as fulfilled in Jesus Christ. In doing so, Barth offers a tremendously creative re-inhabitation of the doctrine. It is creative precisely because Barth avoids many of the shortcomings of the historical shape of the doctrine, as exemplified for him in Protestant Orthodoxy's tendency toward semi-nominalism, by attending anew to the declarative and communicative character of the glory of the Lord, a glory which is inclusive of a multiplicity of perfections. The result is a rearticulation of the doctrine of the divine attributes that is truly concrete, inasmuch as it eschews not only a false apophaticism, which would deflect attention away from the resplendent contours of God's saving self-display in the economy of salvation, but also attests the extent of God's propensity to ever give of himself as he is and to evoke a form of creaturely life commensurate with his self-giving. | ||
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