By Eberhard Jungel
Eberhard Jüngel is among the world's such a lot inventive Christian thinkers. this can be his first specific exam of the connection among theology and politics, among the church and kingdom or, as he himself places it, of 'the political life of the Christian'. This exam takes the shape of a severe theological research of the Barmen Theological announcement - the brave assertion of religion produced in Germany in 1934 within the face of the increase of nationwide Socialism. Jüngel explores specifically the 5th thesis, which issues the state's God-given accountability to guard justice and peace. one of many major features of this booklet is its situation to combine the intense, educational dedication of theology within the carrier of fact with its worthy existential courting to the pulpit. with out a coherent seize of this the church degenerates right into a 'characterless membership for the cultivation of religion' whereas educational theology is lowered to a sort of spineless irrelevance which shirks its obligations to the genuine international. Jüngel's obstacle is to supply a theology during which rigorous theological dedication and the religious lifetime of the church are intergrated.
This fresh ebook makes major contributions to the controversy about the query of usual theology and divine decree, the Lutheran doctrine of the 2 regiments (kingdoms), the theological grounds of human rights, the ethics of using strength via the kingdom, the consequences for simply warfare thought of the nuclear power and an entire diversity of alternative important modern concerns.
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Additional resources for Christ, Justice and Peace: Toward a Theology of the State in Dialogue with the Barmen Declaration
16 CHAPTER 1 they paradoxically made "the Jews" the scapegoat and began to send them into the worst of all wildernesses. And may we not perhaps fall into the opposite mistake today (through reflecting a form of self-misunderstanding in the sense of a theological "reparation") by interpreting the word from the cross in such a way that it ceases to be foolishness to the Greeks and a stumbling-block to the Jews? That is one of the many questions which the Barmen Declaration has given us cause to ask today.
Before we go into the connection and differences between the individual articles and the basic decisions formulated in them, however, it is advisable to pause and ask about the meaning of the discussion for our present time and for the task of the church today. 3. It is not easy to assert that in the evangelical church in Germany today the Gospel of Jesus Christ is being "constantly and fundamentally thwarted by foreign presuppositions and so being rendered ineffective". The present church leadership has as little to do with the government of the Reichskirche [the established church of the Reich] of that time as contemporary political theology has to do with the theology of the German Christians.
I/I, 55f: "God can speak to us through Russian Communism, through a flute concerto, through a blooming bush, or through a dead dog ... God can speak to us through a pagan or an atheist... but we will not be able to say that we are called to pass on as reliable proclamation what is heard in this way", and thereby "in practice proclaim the very persons of the heathen and the atheist (whom one has heard) themselves". 25 TOWARD A THEOLOGY OF THE STATE 2. In view of the meaning of Barmen for the present, it is important that the refined argumentation of the 'rejection sentence' be made clear.
Christ, Justice and Peace: Toward a Theology of the State in Dialogue with the Barmen Declaration by Eberhard Jungel