By Mark R. Lindsay
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Extra resources for Barth, Israel, and Jesus (Barth Studies)
44 Ten years later, the United Church of Canada similarly rejected the theological legitimacy of evangelistic missions to the Jews, with the Evangelical Church of Austria following suit in 1998. Such statements and declarations from Churches and various synodical bodies have been of immeasurable value, even when one takes into account their shortcomings. At the very least, the right questions are being asked and there is a 40 Holtschneider, 51–59. 41 A. Brockway, ‘The Theology of the Churches and the Jewish People’, Centre for the Study of Judaism and Jewish–Christian Relations, Birmingham, 1989.
I will defer the question of politics—speciﬁcally as it relates to Barth and the State of Israel—to Chapter Four. Barth’s attitudes on this topic can in any case only be appreciated on the basis of his theology. Consequently Chapter Three will consider Barth’s attitude toward natural theology, as it confronted him in the immediate aftermath of the Second World War, and the extent to which the Holocaust caused him to re-think his rejection of it. Chapter Four will extend this discussion by looking at Barth’s theological and (on this basis) political response to the creation of Israel in 1948.
In this pamphlet, in which he argued against the attempted ‘coordination’ (Gleichschaltung) of the 25 Letter, Barth to Frau Dalmann, 1 September 1933. Cited in E. Busch, Unter dem Bogen des einen Bundes: Karl Barth und die Juden 1933–1945, (Neukirchen-Vluyn: Neukirchener Verlag, 1996). 49. Curiously, and seemingly against all the evidence, Hans-Walter Krumwiede cites this letter as evidence of Barth’s disinterest in the Jewish plight. -W. Krumwiede, ‘Göttinger Theologie im Hitler-Staat’, in Jahrbuch der Gesellschaft für niedersächsiche Kirchengeschichte, 85 (1987), 160.