For months and months now, I’ve been praying for either (1) a breakthrough on my “Barth, Bonhoeffer, and the Bible” dissertation or (2) a clear sign that I should quit the Ph.D. Unfortunately, after countless confusing dead ends in my endeavors to put Karl Barth and Dietrich Bonhoeffer into precise conversation with each other regarding specific passages of the Bible, I’ve now realized that such an approach is not going to work. ...
After realizing just how easy it was to lose access to the physical books that I own (now sequestered in my library carrel at Wheaton), on a bit of a whim I created a fundraiser to help my upgrade my Logos Bible Software library to either the Anglican Gold ($216) or Anglican Platinum ($582) libraries. Upgrading would help me in my preaching, teaching, and writing roles (as a pastor-theologian and as the Managing Editor of AnglicanCompass.com). I’ve already benefited immensely from the Anglican Silver package I bought when I got into the Logos Bible Software ecosystem a couple years ago (mainly to gain easy digital access to Barth and Bonhoeffer’s writings for my dissertation). I plan to stick with Logos—especially for biblical commentaries, systematic theologies, and reference works—because it allows me to quickly research, prepare for sermons, answer questions from readers, etc. ...
For a research project, I’m looking for examples of the reasoning that goes into what’s been called, among other things “theological triage,” “doctrinal taxonomy,” or “dogmatic rank.” I’m referring to the process of distinguishing between various levels of importance when it comes to theological statements/positions. So, for example, the Trinity would usually be considered a “first-order” or “primary” doctrine—a “dogma,” if you will. But a specific view of the end times would usually be considered a “second-order,” “secondary,” or “tertiary” doctrine—AKA “adiaphora.” ...
When it comes to the Barth-Bonhoeffer relationship, there is perhaps no greater conundrum than the meaning of what Bonhoeffer called Barth’s “Offenbarungspositivismus” (“positivism of revelation” or “revelatory positivism”) in his Letters and Papers from Prison (DBWE 8). Now, before we proceed, please note that Bonhoeffer meant something very particular by “religion” in his prison letters. For an overview of how Bonhoeffer and Barth differed on the meaning of “religion,” and what that means for how we interpret their theological critiques of religion, please see my essay: “To Be or Not To Be Religious: A Clarification of Karl Barth’s and Dietrich Bonhoeffer’s Divergence and Convergence Regarding Religion.” ...
If you’ve not yet consulted the Oxford Handbook series, you should! The Oxford Handbook of Systematic Theology is especially useful! I’m very excited because the Oxford Handbook of Dietrich Bonhoeffer and the Oxford Handbook of Karl Barth are both about to be released soon! I just wish they weren’t so expensive!
I’m narrowing my focus to Genesis 1–3 and the Sermon on the Mount. Originally, my dissertation proposal cast a very wide net. I was going to have the following chapters: Introduction (5,000 words) Chapter 1: Creation and Fall (Genesis 1–3) (16,000 words) Chapter 2: The Prophets (16,000 words) Chapter 3: The Gospels (16,000 words) Chapter 4: The Epistle to the Romans (16,000 words) Chapter 5: Completing the Biblical Critique of Religion (16,000 words) Summary and Conclusion (5,000 words) However, after doing survey work, and spending most of the previous academic year working on Barth and Bonhoeffer’s reading of Genesis 1–3, I’ve decided to narrow my focus down to Genesis 1–3 and the Sermon on the Mount. ...
[Karl Barth’s Church Dogmatics Original Publication Dates, courtesy of PostBarthian.com](https://postbarthian.com/2016/04/21/karl-barths-church-dogmatics-original-publication-dates/).If you’re trying to grasp the contours and contents of Karl Barth’s massive *[Church Dogmatics](https://www.logos.com/product/5758/barths-church-dogmatics),* it helps to have an outline! Here’s a helpful PDF version, with subheadings included, from Princeton’s [Center for Barth Studies](http://barth.ptsem.edu). [Barth\_Outline of Church Dogmatics](https://joshuapsteele.com/wp-content/uploads/2019/09/Barth_Outline-of-Church-Dogmatics.pdf)[Download](https://joshuapsteele.com/wp-content/uploads/2019/09/Barth_Outline-of-Church-Dogmatics.pdf)Below is a version that I’ve created from my Logos edition of *Church Dogmatics*. It’s the version found in the Index (CD V/1, 1–13). (Want to learn more about Karl Barth, but not quite ready to dive into the Church Dogmatics? Check out Keith Johnson’s extremely helpful The Essential Karl Barth: A Reader and Commentary [affiliate link].) ...
I’m two years in to my PhD program, and I need to finish writing this dissertation soon, or it’s going to be the death of me! Don’t get me wrong. I love Wheaton’s program. My supervisor and second reader are fantastic. And I think that this Barth, Bonhoeffer, and the Bible project is worthwhile. But I’ve got a wife, a kid, a commitment to the Church, and I need to move on with my life. ...
(Here’s a PDF of this paper: STEELE_The Tree of Religion Barth and Bonhoeffer on the Tree of Knowledge.) Introduction The precise meaning of the “tree of the knowledge of good and evil” (=TK) has long vexed interpreters of Genesis 2:4–3:24.[1] While the “tree of life” (=TL) is mentioned and alluded to throughout the Bible, the TK is explicitly mentioned by its full name just twice (Gen. 2:9, 17).[2] Nevertheless, because of the significant role that the TK plays in the narrative, both Dietrich Bonhoeffer and Karl Barth highlight the TK in their theological interpretations of Genesis 1–3. Furthermore, both theologians describe the TK and the knowledge of good and evil (=KGE) in ways that resemble their theological critiques of “religion” as an improper response to divine revelation. ...
(Here’s a PDF of this paper: STEELE_When Will Thy Kingdom Come.) Introduction: “Thy Kingdom [Has/Will] Come”? Just how eschatological is the Lord’s Prayer (=LP; Matt. 6:9–13; Luke 11:2–4), particularly in light of its second petition, “Your kingdom come” (ἐλθέτω ἡ βασιλεία σου, Matt. 6:10a; Luke 11:2d)? In other words, when will God’s kingdom come? Has it already arrived (not eschatological)? Is it in the process of arriving? Or will it arrive at some point in the future (eschatological)? Furthermore, who brings the kingdom about? Humans? God? Or some combination of the two? Settling the question of eschatology involves both the timing and the agency, the when and the who, of the kingdom. ...