Matthias Gockel
University of Basel, Faculty of Theology, Faculty Member
- Systematic Theology, Systematic and Historical Theology, Karl Barth, Doctrine of God, Christology, Doctrine of God, Christology, Soteriology, Historical Theology, Biblical Studies, Dogmatic Theology, Analytic Theology, Continental Theology, Biblical Theology, Thomas F. Torrance, Karl Barth, John Calvin, Systematic Theology, and 4 moreFriedrich Schleiermacher, Political Theology, Political Ethics, and Ethics of War and Peaceedit
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The article traces the development of Karl Barth’s reception of Friedrich Schleiermacher. It focuses on the pneumatology of Barth’s prolegomena and on the Schleiermacher essay in Barth’s book on Protestant Theology in the 19th Century .... more
The article traces the development of Karl Barth’s reception of Friedrich Schleiermacher. It focuses on the pneumatology of Barth’s prolegomena and on the Schleiermacher essay in Barth’s book on Protestant Theology in the 19th Century . This essay, originally written in 1929/30, offers the first evidence of Barth’s idea of a »Theology of the Third Article«, which he brings into play as conceptual frame for a fair assessment of Schleiermacher. Thus, Barth abandons his early one-sided negative assessment of Schleiermacher before he begins to work on the Church Dogmatics. Our article then discusses Barth’s partial misunderstanding of central concepts of Schleiermacher’s thought. It argues that it is simplistic and misleading to say Barth favours a theology »from above« as opposed to Schleiermacher’s theology »from below«. The conclusion offers four theses as basis for further discussion
English The first section of the essay looks at two critical periods of Barth's engagement with Lutheranism. I argue that prior to Barth's turn away from Schleiermacher he broke with the liberalism and religious nationalism of his... more
English The first section of the essay looks at two critical periods of Barth's engagement with Lutheranism. I argue that prior to Barth's turn away from Schleiermacher he broke with the liberalism and religious nationalism of his German Lutheran teachers at the beginning of World War I. I then argue that Barth radicalized his view during World War II, when he concluded that Germany as a whole suffered from its Lutheran heritage and was constantly in danger of relapsing into a neo-pagan worship of power. He also referred to the wide-spread construct of a historical line from Frederick II ("the Great") to Adolf Hitler, although he stayed away from one-sided causal explanations of German fascism. The second section discusses the critical theme of Law and Gospel or, as Barth preferred to put it, Gospel and Law. I look at Barth's essay from 1935 (under the same title) and at two passages from the Church Dogmatics in the doctrine of God ( CD II/2) and the doctrine of reconciliation ( CD IV/3.1). I argue that Barth wanted to overcome traditional Protestant discourses on the "uses" of the Law. In doing so, he finally asked whether he himself might be a Lutheran theologian. The third section discusses a recent assessment of the similarities and differences between Barth and Luther. German Der erste, theologiegeschichtliche Teil analysiert Barths Bild des (deutschen) Luthertums in zwei historischen Kontexten. Zu Beginn des 1. Weltkriegs kritisierte Barth den religiösen Nationalismus seiner theologischen Lehrer in Deutschland und warf ihnen vor, dass ihre Begründungsnarrative in einem Dualismus zwischen dem Reich Gottes und dem Reich der Welt gründeten. Während des 2. Weltkriegs diagnostizierte Barth eine verhängnisvolle lutherische Erbschaft, die den deutschen Protestantismus immer wieder dazu verleitete, den nationalen Staatsgehorsam über das Evangelium zu stellen. Dabei sprach Barth von einer "fatalen Linie" von Friedrich II. zu Adolf Hitler, ohne dass er damit eine monokausale Erklärung des deutschen Faschismus geben wollte. Der zweite, systematische Teil des Aufsatzes erörtert das zentrale Thema Gesetz und Evangelium bzw. Evangelium und Gesetz, wie Barth es bevorzugt nannte. Neben einem Blick auf den gleichnamigen Aufsatz von 1935 werden zwei Abschnitte aus der Gottes- und Versöhnungslehre der Kirchlichen Dogmatik ( KD II/2 und KD IV/3.1) analysiert. Barth versuchte auf verschiedene Weise die traditionelle Rede von den zwei (oder drei) Gebräuchen des Gesetzes zu überwinden. Dabei gelangte er schließlich zu der Überlegung, ob er selber "ein gar nicht so übler Lutheraner" sein könnte. Zum Abschluss wird eine These zum Verhältnis von Barth und Luther erörtert
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The article compares the doctrine of election in the theology of Friedrich Schleiermacher, particularly his magisterial essay on the topic from 1819, and the theology of Karl Barth between 1920 and 1925. It argues that both positions are... more
The article compares the doctrine of election in the theology of Friedrich Schleiermacher, particularly his magisterial essay on the topic from 1819, and the theology of Karl Barth between 1920 and 1925. It argues that both positions are strikingly similar, in regard to both their critical evaluation of the tradition and their constructive proposals for a new foundation. Both theologians offer a theocentric reassessment that shuns the particularism of previous approaches and affirms the unity of the divine will. Schleiermacher defends the Augustinian-Calvinist view of election as a bulwark against Manichaeism and Pelagianism. Still, he criticizes the idea of eternal damnation and argues that the concept of reprobation instead should be understood as a temporal ‘passing over’. The kingdom of God is realized gradually, not in one instant. Similarly, for Barth predestination is not a pre-temporal decree that divides human beings into two separate groups of persons but is actualized eve...
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Research Interests: Philosophy, Doctrine of God, Reformed theology, Barth, Karl Barth, and 10 moreTrinity and Election, Doctrine of the Trinity, Doctrine of Election, Modern Theology, Bruce McCormack, Theology of Karl Barth, keberkesanan Multimedia dlam pengajaran dan pembelajaran, Reformed Systematic Theology, Doctrine of Predestination, and Double Predestination
Was bedeutet das protestantische Motto »zurück zu den Quellen« eigentlich für die Möglichkeit einer Open-Source-Theologie? Ist der Quellcode der Theologie, z. B. der biblische Kanon, offen, zugänglich, veränderbar?
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The article discusses Richard Wagner’s last music-drama, which today is the traditional Good Friday “opera” in New York, Vienna, and other venues around the globe. I argue that Parsifal utilizes traditional Christian symbols and thereby... more
The article discusses Richard Wagner’s last music-drama, which today is the traditional Good Friday “opera” in New York, Vienna, and other venues around the globe. I argue that Parsifal utilizes traditional Christian symbols and thereby transforms them, in order to help transform the world of the audience. The first part of the article summarizes the dramatic conflict and analyzes how the work appropriates the Christian
symbolism of the Lord’s Supper. I also look at Wagner’s essay “Religion and Art,” which was written during the composition of Parsifal and presents an ethical critique of Christianity in the name of “true religion.” The second part of the article presents two assessments of Parsifal, both of which acknowledge its inherent religious symbolism but come to different conclusions regarding its significance (Christian versus atheistic). The third part of the article offers an alternative interpretation and implies trajectories for further research.
symbolism of the Lord’s Supper. I also look at Wagner’s essay “Religion and Art,” which was written during the composition of Parsifal and presents an ethical critique of Christianity in the name of “true religion.” The second part of the article presents two assessments of Parsifal, both of which acknowledge its inherent religious symbolism but come to different conclusions regarding its significance (Christian versus atheistic). The third part of the article offers an alternative interpretation and implies trajectories for further research.
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Wir analysieren zunächst den pluralistischen Ansatz, insbesondere von John Hick, seinem bekanntesten Vertreter. Im zweiten Abschnitt widmen wir uns der Theologie Barths. Abschließend formulieren wir ein Fazit.
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The article relates Paul Hinlicky's project of critical dogmatics to the constructive work of two Reformed theologians, Jürgen Moltmann's The Crucified God (1972) and Mark L. Taylor's The Executed God (2nd. ed. 2015). After highlighting... more
The article relates Paul Hinlicky's project of critical dogmatics to the constructive work of two Reformed theologians, Jürgen Moltmann's The Crucified God (1972) and Mark L. Taylor's The Executed God (2nd. ed. 2015). After highlighting central tenets of Hinlicky's paradigm I discuss and compare the monographs by Moltmann and Taylor, weighing their similarities and differences. I conclude by pointing out the shared interest of critical dogmatics and constructive theology.
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The paper argues that George Hunsinger's book "Reading Barth with Charity" offers a highly selective reading of Barth's Church Dogmatics (CD) as well as other Barth interpreters who differ from Hunsinger. The paper also points out... more
The paper argues that George Hunsinger's book "Reading Barth with Charity" offers a highly selective reading of Barth's Church Dogmatics (CD) as well as other Barth interpreters who differ from Hunsinger. The paper also points out inconsistencies and errors in Hunsinger's reading of Barth, some of which are due to incorrect translation of passages from the CD,
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In the first part, I will clarify the concepts of mediation and mediating theology, put them in historical perspective, and highlight central themes and developments. The second part sketches the theology of I.A. Dorner. The conclusion... more
In the first part, I will clarify the concepts of mediation and mediating theology, put them in historical perspective, and highlight central themes and developments. The second part sketches the theology of I.A. Dorner. The conclusion offers trajectories for further research.
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Remorse without Forgiveness: On the Theological Dimension of „Lohengrin“ This essay examines the theological dimension in Richard Wagner’s last romantic opera through the concept of remorse and its ethical-religious connotations. The... more
Remorse without Forgiveness: On the Theological Dimension of „Lohengrin“
This essay examines the theological dimension in Richard Wagner’s last romantic opera through the concept of remorse and its ethical-religious connotations. The first section analyses the connection between remorse, repentance, and forgiveness in the light of the opera’s ideas about the relationship between the divine and the human. The second section is dedicated to Wagner’s reflections on this relationship in his self-analyses. Wagner’s concept of remorse is conditioned by the Old and Middle High German definition of the word, which focuses on individual pain. Elements of a specifically Christian semantics of remorse as an expression of joyful orientation towards God out of gratitude for God’s preceding grace are nowhere to be seen. Instead of a Christian concept of grace, which allows for doubt but overcomes it through remorse, repentance and forgiveness, the opera speaks of a happiness that is unclouded by doubt. Thus, there is no way out: While one should not be remorseful, one is nevertheless defenselessly at the mercy of doubt.
This essay examines the theological dimension in Richard Wagner’s last romantic opera through the concept of remorse and its ethical-religious connotations. The first section analyses the connection between remorse, repentance, and forgiveness in the light of the opera’s ideas about the relationship between the divine and the human. The second section is dedicated to Wagner’s reflections on this relationship in his self-analyses. Wagner’s concept of remorse is conditioned by the Old and Middle High German definition of the word, which focuses on individual pain. Elements of a specifically Christian semantics of remorse as an expression of joyful orientation towards God out of gratitude for God’s preceding grace are nowhere to be seen. Instead of a Christian concept of grace, which allows for doubt but overcomes it through remorse, repentance and forgiveness, the opera speaks of a happiness that is unclouded by doubt. Thus, there is no way out: While one should not be remorseful, one is nevertheless defenselessly at the mercy of doubt.
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The article offers a critical appreciation of the Lutheran theologian Hermann Cremer (1834-1903), the leading figure of the so-called Greifswald School at the turn from the 19th to the 20th century. In particular, I consider Cremer’s... more
The article offers a critical appreciation of the Lutheran theologian Hermann Cremer (1834-1903), the leading figure of the so-called Greifswald School at the turn from the 19th to the 20th century. In particular, I consider Cremer’s essay on the doctrine of God’s attributes from 1897 in the context of his soteriology and theological epistemology, with a particular emphasis on his creative revision of the concept of God’s righteousness. According to Cremer, God’s grace is efficient precisely in and through God’s judgment. I also look at Cremer’s debate with Karl Friedrich Nösgen on the ‘righteousness of faith’ and the idea of justification by faith alone. Cremer’s thinking is then brought into conversation with several interpreters of his work in the 20th century. I conclude by raising some questions for further discussion, especially in regard to Cremer’s concept of conscience.
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The article compares the doctrine of election in the theology of Friedrich Schleiermacher, particularly his magisterial essay on the topic from 1819, and the theology of Karl Barth between 1920 and 1925. It argues that both positions are... more
The article compares the doctrine of election in the theology of Friedrich Schleiermacher, particularly his magisterial essay on the topic from 1819, and the theology of Karl Barth between 1920 and 1925. It argues that both positions are strikingly similar, in regard to both their critical evaluation of the tradition and their constructive proposals for a new foundation. Both theologians offer a theocentric reassessment that shuns the particularism of previous approaches and affirms the unity of the divine will. Schleiermacher defends the Augustinian-Calvinist view of election as a bulwark against Manichaeism and Pelagianism. Still, he criticizes the idea of eternal damnation and argues that the concept of reprobation instead should be understood as a temporal ‘passing over’. The kingdom of God is realized gradually, not in one instant. Similarly, for Barth predestination is not a pre-temporal decree that divides human beings into two separate groups of persons but is actualized ever anew in history, when God’s address entails the miracle of faith through the work of the Holy Spirit. The twofold possibility of faith and unbelief is constitutive for the human encounter with God, and it concerns believers and unbelievers alike, since no person is forever exclusively elect or reprobate. Barth also insists that the relation between reprobation and election is non-dualistic and teleological: predestination is a movement from reprobation to election, and never the other way around. The ultimate goal is salvation.