BRIEF SUMMARY

In the journal article, “Revelation and Religion in the Theology of Karl Barth,” J. A. Veitch demonstrates “the basic homogeneity of Barth’s thinking on the relationship between Divine self-disclosure and Religion.”[1] Veitch utilizes Barth’s early commentary on Romans, the first volume Church Dogmatics, and the fourth volume of Church Dogmatics to prove the continuity of Barthian thought regarding the relationship of Revelation and Religion. In The Epistle to the Romans Revelation is an event always initiated by God and made possible only through the resurrection by which the unknown Father becomes known, while true Religion simply points to the presence of God, and notably, is contrasted with ‘false’ religion that is given an absolute value that leads to idolatry. The author then describes the significant influence of Anselm on Barth that led to a compartmentalization of God as Revealer, Revelation, and Revealedness in volume one of Church Dogmatics. The Incarnation then becomes the focus of Revelation, and True Religion is described as Religion ‘elevated’ by Revelation while ‘false’ religion is explained as a “divine work by a human manufacture.”[2] The thought development clarified in volume of Church Dogmatics is then connected back to The Epistle to the Romans. Finally, in volume four of Church Dogmatics the emphasis of the Incarnation as the locus of Revelation is further developed through our redeemed humanity. In other words, Religion points to the Incarnate Word, and accordingly, man’s fallen nature is transformed into its true nature in Christ, linking the Revelation explored in volume one to the insights pertaining to reconciliation in volume four of Barth’s magnum opus.

CRITICAL INTERACTION

J. A. Veitch appears to provide an objective analysis of Barthian theology utilizing an unbiased perspective. The author’s primary goal is to “explore the relationship between Revelation and Religion” in Barth’s theology.[3]  The only weakness evidenced within the work was a brief tangential analysis of Barth’s relationship of Revelation and Religion in other world religions. However, the strengths far outweigh this minor departure.

The strengths include effective thesis development, strong organizational structure, and persuasive argumentation. First, Veitch’s thesis is unmistakable and goals are clearly communicated and other than the very brief digression noted above, Veitch stays extraordinarily focused on exploring the relationship between Revelation and Religion while simultaneously connecting the chronological thread of Barthian thought in order to prove its homogeneity. Second, the organizational structure revolves around the sequential introduction of Barth’s most influential works of The Epistle to the Romans and Church Dogmatics. Furthermore, by focusing on the locus of Revelation and its relationship to Religion in each of these respective works, and then skillfully illuminating their compatibility, the author was able to convincingly support his thesis. Finally, the author’s synthesis of decades of Barthian thought displayed persuasively in the conclusion argues that Barth’s theology, which at times appears to shift if read in isolation, actually represents a cohesive whole when the relationships are appropriately highlighted. The author’s content directly applies and appropriately contributes to the reinterpretation of Balthasar and Torrance who advocated a Barthian break with dialectical methodology.[4]

CONCLUSION

Although the brief tangent regarding worldly religions did detract, J. A. Veitch’s article is an excellent example of strong thesis development, structure, and argumentation to reveal theological relationships, which may have been previously hidden. By utilizing strong sources and insightful observation the author is able to provide significant value to any Barthian scholar. Finally, a significant question that still remains is whether Barth’s concept of Revelation has meaning detached from a Barthian framework or if the perspectives identified by the author are built on a biblical foundation.