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mans -exemplary instances of "irregular dogmatics" 3 that remain as vital today as when they were first written -political-cultural fronts in a battle against a bellicose "'liberal' culture and social order"? 4 Granted that such questions form the stock-in-trade of much reflection on Barth's early work, they ought not to control the interpretative agenda. Beyond depending on an un-nuanced account of liberal Protestantism, 5 they invite an undue simplification of Barth's complex intellectual development during the 1910s. Particularly, they risk generating a portrayal of Barth that massively underrates the dogmatic insights that animated his early work -for while Barth's motives for writing Romans were in no way unpolitical, the conspicuous pressures of the time exerted less influence on his theological work than one might think. As recent scholarship has shown, to read Romans well (in both of its editions) one must reckon with Barth's progressive disillusionment with an array of theological programs responsive to human experience, history, and moral upbuilding. And one must attend to Barth's fascination with the reality of God and God's reconciliatory work -something facilitated, bu

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Author

Paul Dafydd Jones

Publisher

Walter de Gruyter GmbH

Published

2010

Language

EN

Field

Arts and Humanities (Social Sciences)