By Maico M. Michielin
First released in 1959, Karl Barth's "A Shorter remark on Romans" originated because the manuscript for a process extra-mural lectures held in Basle throughout the iciness of 1940-41. in this time, Barth persevered to withstand the Nazi regime and its impact at the Reformed Church as he did while he used to be in Bonn. This reissue of Barth's "A Shorter observation on Romans" hyperlinks to the renewed curiosity at the present time in a 'theological' interpretation of Scripture. according to the trendy preoccupation with what lies in the back of the textual content (the author's context), and to a postmodern preoccupation with what lies in entrance of the textual content (the reader's context), either theologians and biblical students are asking the next questions: 'What is the connection among the biblical textual content, interpreter and God? Can the Bible be learn either as an historic record and as a textual content that speaks to us at the present time, and if this is the case, how can it do so?' Barth's commentarial perform as exemplified in "A Shorter statement on Romans" solutions those questions. This publication is gifted in elements: first, an creation by means of Maico Michielin assisting readers comprehend Barth's theological exegetical method of examining Scripture and exhibiting readers find out how to allow Scripture deal with theological and moral matters for this present day; the most physique of the publication then follows - the republication of the unique English translation by means of D.H. van Daalen of Barth's "A Shorter observation on Romans".
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Additional resources for A Shorter Commentary on Romans by Karl Barth (Barth Studies)
And he who pronounces God’s verdict also completes that almighty work of salvation. That is the second amazing identification in these verses: God’s verdict is God’s work of salvation. The Judge is the Savior. When Paul acknowledges the Gospel as God’s power of salvation, he has the Man in view, through whom God reveals his verdict, and abides by this verdict. The words ‘by faith unto faith’ (RV) added here are not exactly easy to understand. The most likely interpretation seems to be that they are a play on words.
The death of Jesus Christ on the cross is the revelation of God’s wrath from heaven. That is the starting-point of Paul’s argument. It should also be our key to the interpretation of what follows. 19–211 had come to us by themselves, say as fragments of an unknown text by an unknown author, then one might possibly conjecture that all these words referred to the existence of a ‘natural’ knowledge of God by the Gentiles, prior to and independent of God’s revelation in Jesus Christ. Time and again these words have been read as though they were such a fragment and they have in fact been interpreted and ever and again quoted as evidence of a general doctrine of such a natural knowledge of God.
However, we can see at a glance that the discussion of the theme of Chapter 14 is continued without a break in Chapter 15, so that we should not attach too much importance to this problem though it certainly does exist. 25–27 may not have been an original part of the Epistle but may have been added afterwards. Another question is whether Chapter 16, especially with its many greetings to people personally known to Paul, could not be explained more easily on the assumption that, while Paul is the author, it originally formed part of an epistle written by him to the church in Ephesus.