Abstract
The importance of Scripture for theology is recognized among Christian traditions but consensus on the “how” of incorporating Scripture has proved more elusive. One approach gathering momentum in recent years is the theological interpretation of Scripture which regards historical criticism as vital to exegesis, but interpretive priority belonging to an intertextual understanding within its canonical context informed by the church’s past and continuing reflections. Ahead of his time, Karl Barth employed such theological exegesis to ground his dogmatics. The essays in this book emerged from Princeton’s 2015 Annual Karl Barth Conference entitled “Karl Barth & The Gospels: Interpreting Gospel Texts.” The aims were “to examine both carefully and critically a selection of Barth’s readings of passages in the Gospels to determine the ways in which his readings are distinctive or novel; to explore how they influence and are influenced by the inner logic of his theology; to set his interpretations in conversation with other ways of reading the texts; and to suggest what contribution his readings of Gospel texts might make to church, theology, and ethics in our own time” (xiv).
The authors represent several theological disciplines (biblical, systematic, historical, moral) and diverse perspectives, but nonetheless find commonality in “an understanding of the importance of vigorous theological reflection today for church, academy, and the wider culture; the inseparability of such reflection from responsible and creative interpretations of biblical texts; and the stimulus that Barth’s legacy of ‘minute attention’ and ‘bold imagination’ in the readings of Scriptures gives to biblically funded theological work” (xx). The essays evaluate the adequacy of Barth’s exegesis (especially the biblical scholars Bauckham and Gaventa) and draw out how this theological exegesis underlies his well-known doctrines of election, Christology, and reconciliation.
The book is at its best when it sheds light on the relevancy of Barth’s theological exegesis for today. Highlights include relating Barth’s understanding of law and gospel with globalization (Gregory), the rich young ruler and modern banking interests (Jennings), placing Barth’s doctrine of election in dialogue with political theology (Moltmann), and a consideration of the suffering of God in the Passion event and the problem of evil (McCormack). The book fittingly ends with a sermon given at the conference by Fleming Rutledge providing an example of theological exegesis in practice as she wrestled with the aftermath of the Charleston Emmanuel AME shooting.
M. provides an excellent demonstration of the continuing relevance of Barth’s work for theology in the twenty-first century. It will appeal to both Protestants and Catholics concerned with the relation of Scripture and theology and particularly to those interested in the role of theological interpretation for systematic and moral theology.