By Mark R. Lindsay

The perspective of Karl Barth to Israel and the Jews has lengthy been the topic of heated controversy among historians and theologians. The query that has to date predominated within the debate has been Barth's angle, either theologically and virtually, in the direction of the Jews throughout the interval of the 3rd Reich and the Holocaust itself. How, if in any respect, did Barth's attitudes switch within the post-war years? Did Barth's personal theologising within the aftermath of the Holocaust take that horrendous occasion into consideration in his later writings on Israel and the Jews? Mark Lindsay explores such questions via a deep attention of quantity 4 of Barth's "Church Dogmatics", the "Doctrine of Reconciliation".

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H. Miskotte: Briefwechsel 1924–1968, (Zürich: TVZ, 1991), 79, 104. Also, Busch, ‘Indissoluble Unity’, 67–68. Also, F. W. Hallo, (London: Routledge & Kegan Paul, 1971), 341ff. 54 M. G. Smith, (New York: Charles Scribner’s Sons, 1954), 79. 55 M. Friedman, Encounter on the Narrow Ridge: A Life of Martin Buber, (New York: Paragon House, 1993), 343. G. Smith, ‘Preface’ in Buber, vi. Clearly, Smith perceives there to have been a deep and perceptive engagement by Barth and Buber in each other’s respective works.

Van Buren, ‘Probing the Jewish-Christian Reality’, in Christian Century, (June, 1981), 665–668. 7 The German phenomenologist Martin Heidegger (1889–1976) joined the NSDAP in 1933 and was a vocal and public supporter of the National Socialist government during his tenure as Rector of the University of Freiburg. Gerhard Kittel (1888–1948) was (and still is) one of the most respected Lutheran scholars of the New Testament, but was also a member of the Nazi Party and of the Deutsche Christen. Rudolf Bultmann (1884-1976) should not, of course, be listed alongside Heidegger and Kittel, as he was a member of the Confessing Church and an opponent of the Nazi regime.

34 E. net (2003). ’, 533. 36 This is not to suggest that the statement emerged from a vacuum. Since 1965 the Rhineland Synod had been actively exploring Jewish–Christian relations, and had even established a Study Commission for the Relation of the Church to Judaism. Nonetheless, the 1980 synodical statement was a novum for the EKD. ’38 However, its positive contribution to post-Holocaust theological reflection notwithstanding, the statement does suffer from some conspicuous flaws. There is, for example, an evident unwillingness to view the Holocaust from a Jewish perspective.

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