Church Dogmatics, Vol. 2.2, Sections 34-35: The Doctrine of God, Study Edition 11

318 Pages·2009·72.088 MB·English

by  Karl Barth

KARL BARTH
CHURCH DOGMATICS
VOLUME II
THE DOCTRINE
OF GOD
THE ELECTION OF GOD II
EDITED BY
G. W. BROMILEY
T. F.TORRANCE
.~
t&t clark
Translated byG.W.Bromiley,]. C.Campbell, lain Wilson,]. Strathearn McNab, T.H. L.Parker,
W.B.Johnston, Harold Knight,]. L.M.Haire, R.A.Stewart
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Authorised translation ofKarl Barth, DieKirchliche Dogmatik II
Copyright @ Theologischer Verlag Zurich, 1940-1942
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@ Princeton Theological Seminary, 2009
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CONTENTS
S 34. THEELECTIONOFTHECOMMUNITY
l. Israel and the Church
2. The Judgment and the Mercy of God II
3. The Promise of God Heard and Believed 38
4. The Passing and the Coming Man 64
S 35. THEELECTIONOFTHEINDIVIDUAL
l. Jesus Christ, the Promise and its Recipient III
2. The Elect and the Rejected 149
3. The Determination of the Elect 216
4. The Determination of the Rejected 257
v

[195]
THE ELECTION OF THE COMMUNITY
The election of grace, as the election ofJesus Christ, is simultaneously the
eternal election of the one community of God bythe existence of whichJesus
Christ isto be attested to the whole world and the whole world summoned to
faith inJesus Christ. This one community of God in its form as Israel has to
serve the representation of the divinejudgment, in its form asthe Church the
representation of the divine mercy. In its form as Israel it is determined for
hearing, and in its form as the Church for believing the promise sent forth to
man. Tothe one elected community of God isgiven inthe one case itspassing,
and in the other its coming form.
1. ISRAEL AND THE CHURCH
The election of man is his election inJesus Christ, for Jesus Christ is the
eternally livingbeginning ofman and ofthe whole creation. Electing means to
elect "in Him." And election means to be elected "in Him." Yet there is
"another" electing and election, not alongside or outside, but included in the
election ofJesus Christ. Already we have found it impossible to speak of the
latter in itselfand assuch without continually thinking ofthis "other" election.
Materially, the self-givingofGod determined in itconcerns the manJesus, but
teleologically it concerns man in himself and as such created by and fallen
awayfrom God. It isto this man, to the plurality of these men, to each and all,
that the eternal love of God isturned inJesus Christ. And itisturned to them
in such awaythat in this name itisto be attested to everyone, and in this name
itisto be believed byeveryone. The waytaken bythe electing God isthe wayof
witness to Jesus, the way of faith in Him. Included in His election there is,
therefore, this "other" election, the election of the many (from whom none is
excluded) whom the electing God meets on this way.
Butifwekeep to Holy Scripture, wefind that unlike the classicaldoctrine of
predestination it isin no hurry to busy itself with the "many" men elected in
Jesus Christ, either in the singular or plural. It does do this, of course, and we
shall have to do so. But starting from the election ofJesus Christ it does not
immediately envisage the election ofthe individual believer (and in this too we
shall have to followit), but in the first place amediate and mediating election. [196]
The Subject of this isindeed God inJesus Christ, and its particular object is
indeed men. But itisnot men asprivate persons in the singular or plural. It is
~34. TheElection ofthe Community
these men asafellowship elected byGod inJesus Christ and determined from
all eternity for a peculiar service, to be made capable ,ofthis service and to
discharge it. According to Holy Scripture its life and function is the primary
object ofthis "other" election which isincluded in the election ofJesus Christ.
Only from the standpoint of this fellowship and with it in viewisitpossible to
speak properly of the election of the individual believer (which tradition has
been far too eager to treat as theproblem of the doctrine of predestination).
To designate the object of this "other" election we choose the concept of the
community because itcovers the reality both ofIsrael and ofthe Church. The
meaning of the concept-given here only in outline-is asfollows.The com-
munity isthe human fellowship which in a particular wayprovisionally forms
the natural and historical environment of the man Jesus Christ. Itsparticular-
ityconsists in the fact that byitsexistence ithas towitness to Him in face ofthe
whole world, to summon the whole world to faith in Him. Itsprovisional char-
acter consists in the fact that in virtue of this office and commission it points
beyond itself to the fellowship of all men in face of which it isa witness and
herald. The community which has tobe described in thiswayforms soto speak
the inner circle ofthe "other" election which has taken place (and takesplace)
in and with the election ofJesus Christ. In sofar ason the one hand it forms
this special environment of the man Jesus, this inner circle, but on the other
hand it isitself of the world or chosen from the world and composed of indi-
vidual men, itselection isto be described asmediate and mediating in respect
ofitsmission and function. Itismediate,that is,in sofar asitisthe middle point
between the election ofJesus Christ and (included in this) the election of
those who have believed, and do and willbelieve, in Him. It is mediating in so
far asthe relation between the election ofJesus Christ and that ofallbelievers
(and viceversa) ismediated and conditioned byit.
There is,then, no independent election of the community. OnlyJewish or
clerical phantasy and arrogance can try to exalt the community above Jesus
Christ into the beginning ofallthings. The honour ofitselection can'never be
anything but the honour ofJesus Christ, the selfless honour ofwitnessing to
Him. If the community tries to be more than His environment, to do some-
thing more than mediate, ithas forgotten and forfeited itselection. Again, the
existence ofthe community cannot be regarded asan end in itselfwith respect
to the world. It has been chosen out of the world for the very purpose of per-
forming for the world the service which itmost needs and which consists sim-
[197J plyin givingitthe testimony ofjesus Christ and summoning ittofaith in Him.
It has forgotten and forfeited its election ifit isfound existing for itself only
and omitting this service, ifitisno longer really mediating. The inner circle is
nothing apart from the relation to the outer circle of the election which has
taken place (and takes place) injesus Christ.
But this outer circle, too, isin itsturn nothing without the inner one; allthe
election that has taken place and takes place injesus Christ ismediated, condi-
tioned and bounded bythe election of the community. It mirrors in itsmedi-
2
1. Israel and the Church
ate and mediating character the existence of the one Mediator, jesus Christ,
Himself. In itsparticularity over against the world itreflects the freedom ofthe
electing God,just asin itsservice to the world (that is,in the provisional nature
of itsparticularity) it reflects His love. It isonly in virtue of this reflection that
witness tojesus Christ, the summons to faith in Him and therefore the faith of
the individual elect are achieved. Included in the election ofthe community-
in the community, by the community (and then at once for it aswell), these
also are elected in and with the election ofjesus Christ. Extra ecclesiam nulla
salusEN1• This proposition has its place already in the doctrine of predestin-
ation, in the doctrine of God.
Nowjust asthe electing God isone and elected man isone, i.e.,jesus, soalso
the community asthe primary object ofthe election which has taken place and
takes place injesus Christ isone. Everything that isto be said of it in the light
of the divine predestination will necessarily result in an emphasising of this
unity. Butwehad to regard the divine predestination that istobe equated with
the election ofjesus Christ asadouble predestination, asthe primal act of the
free love of God in which He chooses for Himself fellowship with man and
therefore the endurance ofjudgment, but for man fellowship with Himself
and therefore the glory of His mercy. According to the first aspect of this act
He determines man for the hearing of His promise, and according to the sec-
ond aspect of the same act for faith in it.In the one He"determines him for an
old and passing form of existence, in the other for a new and coming (and
abiding) form. Ifthe election of the community isincluded in the election of
Jesus Christ, ifin and withJesus Christ it isthe object of this primal act of the
free loveofGod, then wemust inevitably expect that in itselection too wewill
encounter this twofold (and in its twofoldness single) direction of the eternal
will of God. This is indeed the state of affairs with which, according to Holy
Scripture, wehave to do.
Who and what isjesus Christ Himself in His relation to the community of
God? Here already wefind unity and differentiation. He isthe promised son of
Abraham and David, the Messiah ofIsrael. And He issimultaneously the Head
and Lord of the Church, called and gathered fromjews and Gentiles. In both
these characters He is indissolubly one. And as the One He is ineffaceably
both. Asthe Lord ofthe Church He isthe Messiah ofIsrael, and asthe Messiah [198]
ofIsrael He isthe Lord of the Church. This aspect of the matter isto be devel-
oped in what follows.To begin with, wemay attempt a provisional survey.
Jesus Christ is the crucified Messiah of Israel. As such He is the authentic
witness of the judgment that God takes upon Himself bychoosing fellowship
with man. Assuch He isthe original hearer of the divine promise. Assuch He
isthe suffering inaugurator ofthe passing ofthe first human form ofthe com-
munity. But precisely as the crucified Messiah of Israel He is also the secret
Lord ofthe Church which byHis self-givingto livebyHis mercy and believe in
ENl There isno salvation outside ofthe church
3
~34. TheElection of the Community
His promise God founds as the graciously coming (and abiding) form of His
community.
jesus Christ isalso the risen Lord ofthe Church. Assuch He isthe authentic
witness of the mercy in which God in choosing man for fellowship with Him-
selfturns towards him His own glory. He isassuch the original pattern of t4e
believer. He isassuch the triumphant inaugurator of the gracious coming of
the new form ofman. But precisely asthe risen Lord of the Church He isalso
the revealed Messiah of Israel which byHis self-giving God establishes as the
scene of Hisjudgment, but also ashearer of His promise, as the form of His
community determined for agracious passing.
To this unity and twofold form ofjesus Christ Himself there corresponds
that of the community of God and its election. It exists according to God's
eternal decree asthe people ofIsrael (in the whole range ofitshistory in past
and future, ante and post Christum natum and at the same time as the
EN2),
Church ofjews and Gentiles (from itsrevelation at Pentecost to itsfulfilment
by the second coming of Christ). In this its twofold (Old Testament and New
Testament) form of existence there is reflected and repeated the twofold
determination ofjesus Christ Himself. The community, too, isasIsrael and as
the Church indissolubly one. It, too, asthe one isineffaceably these two,Israel
and the Church. It isasthe Church indeed that itisIsrael and asIsrael indeed
that itisthe Church. This isthe ecclesiological form ofwhatwehave previously
described in christological terms. Weshall now attempt aprovisional survey of
it in this form.
Israel isthe people ofthejews which resists itsdivine election. It isthe com-
munity ofGod in sofar asthis community has to exhibit alsothe unwillingness,
incapacity and unworthiness ofman with respect to the loveofGod directed to
him. Bydelivering up its Messiah,jesus, to the Gentiles for crucifixion, Israel
attests the justice of the divine judgment on man borne by God Himself.
Encountering the fulfilled promise in this way,it remains only itshearer with-
out pressing on to faith in it. In its existence it can only reveal the passing of
the old man who confronts God in this way.But Israel as the jewish people
[199J resisting the divine election isat the same time the secret origin ofthe Church
inwhich alone God's mercy can be praised onlybyfaith in God alone, inwhich
faith itselfissimplyobedience, the perfect hearing, inwhich the coming ofthe
new man becomes true only in the passing of the old.
The Church isthe gathering ofjews and Gentiles called on the ground ofits
election. Itisthe community ofGod in sofar asthis community has to setforth
to sinful man the good will,readiness and honour of God. Asjesus Christ the
crucified Messiah ofIsrael showsHimself in His resurrection tobe the Lord of
the Church, the latter can recognise and confess the divine mercy shown to
man. And asitrecognises and confesses that the divine Word isin itsfulfilment
stronger than the contradiction of its hearers, it can believe and keep and do
EN2 before and after Christ's birth
4
1.Israel and the Church
it. It can reveal in its existence the coming of the new man accepted and
received of God. The Church, however, asthe gathering ofjews and Gentiles,
called on the ground ofitselection, isat the same time the revealed determin-
ation ofIsrael, which isestablished byit,aselected tobring forth Him inwhose
person God makes allhuman sinand need Hisownconcern, asmarked out by
the hearing ofHisWord, which must in anycaseprecede faith in it,asthe form
of the old man who in his passing makes room for the new and coming ~an.
Israel is the people of the jews which resists its election; the Church is the
gathering ofjews and Gentiles called on the ground of itselection. This isthe
formulation which wehave adopted and this or asimilar formulation isneces-
sary ifthe unity ofthe election ofthe community (grounded in the election of
the one jesus Christ) isto remain visible. We cannot, therefore, call the jews
the "rejected" and the Church the "elected" community. The object of elec-
tion isneither Israel for itself nor the Church for itself, but both together in
their unity. (In speaking ofelected Israel or ofthe elected Church, wemust be
clear that we are speaking "synecdochically.") What is elected injesus Christ
(His "body") is the community which has the twofold form of Israel and the
Church. The glory of the election, the love of God to man as the basis of the
election, the bow of the covenant that God in His love to man has from eter-
nitypurposed and established-all these are the same in the one case asin the
other, for in both cases it isjesus Christ who originally and properly is both
Elector and Elected, and in both cases we find ourselves in His environment.
Admittedly everything has a different form in the twocases.This difference is
in the relation of election to the rejection which inevitably accompanies it.
And it is in the twofold determination of Christ Himself that this difference
has its basis. It consists in the fact that the Israelite form of the elected com-
munity reveals itsessence in its Old Testament determination, asdetermined
from the side of elected man as such, whilst its Church form, on the other
hand, reveals the same essence ofthe elected community in itsNewTestament
determination, as determined by the electing God as such. This ineffaceable [200]
differentiation of its essence is made plain by the fact that the people of the
Jews (delivering up jesus Christ to the Gentiles to be put to death) resists its
divine election, whereas the gathering ofjews and Gentiles (believing in the
sameJesus Christ) iscalled on the ground ofitselection. The decisive factor in
the former case is human turning away from the electing God, and in the
latter case the turning of the electing God towards man. These are the two
forms ofthe elected community, the twopoles between which itshistory moves
(in a unilateral direction, from here to there), but in such awaythat the bow
of the one covenant arches over the whole. For all the necessary sharpness,
therefore, restraint isalso needed. The antithesis between the two cannot be
formulated in exclusive terms. Behind and above the human obduracy charac-
teristic of the Israelite form of the community there stands indeed the divine
rejection, but there stands also God's election in which He has determined
Himself to take upon Himself the rejection. And behind and above the divine
5
~34. TheElection of the Community
calling characteristic of the Church form of the community there stands
indeed the divine election, but for thissame reason there stands alsothe rejec-
tion that God Himself has taken upon Him. The ineffaceable differentiation
ofthe twoforms ofthe community has certainly to be noted. But ithas also to
be noted that thereby itsindissoluble unity isalsobrought to light.
Itis,moreover, implicit in the nature ofthe case that onlyin the knowledge
ofjesus Christ and ofHiselection, i.e., in the faith ofthe Church, isthe differ-
entiation as well as the unity of the elect community knowable and actually
known. The bowof the covenant over the twoisnot aneutral area and obser-
vation point between them but the history which takes place between Israel
and the Church. The wayofthis history is,however, the wayofthe knowledge
ofjesus Christ. It leads from Israel tothe Church. Only in this movement, i.e.,
in practice only from the standpoint of the Church, can it be perceived,
described and understood as the living way of the one elect community
of God.
In the knowledge ofjesus Christ and His election Israel isrevealed accord-
ing to the interpretation of it given here. It isquite impossible that the Israel
which resistsitselection, which failstorecognise and rejects itsMessiah, can as
such be in a position to apprehend itself along with the Church as the one
community of God and at the same time, within this one community, to dis-
cern the special form of its own election in distinction from that of the
Church. Itiswhere Israel perceives in the risen Lord ofthe Church the God of
itsown election, i.e.,where in the faith of the Church it becomes one with it,
that in this very act there isrevealed to it the unity of the whole elected com-
munity, and therefore its own position and function as the first form of this
whole. It isthere that Israel precedes the Church in confessing human unwill-
[201] ingness, incapacity and unworthiness in face ofthe divine loveand in praising
the sole sufficiency of the divine mercy. It isthere that the Israel which deliv-
ered up its Messiah to be crucified attests to the Church the justice of the
divinejudgment, the suffering ofwhich God has made His own concern. It is
there that Israel reminds the Church that it can proclaim only what it has
received. It is there that Israel as the passing form of the community makes
room for the Church as its coming form. Where Israel apprehends and
believes itsown election injesus Christ it liveson in the Church and ismain-
tained in it as its secret origin, as the hidden substance which makes the
Church the community of God.
But it isin this same apprehension ofjesus Christ and of His election that
the unity and differentiation of the elected community must be and are per-
ceivedand acknowledged on the part ofthe Church aswell.Onlyunbeliefwith
regard toJesus Christ can try to separate here what God hasjoined together.
Onlywhere the calling that rests on election had not occurred isitpossible to
playoff the special form ofthe Church within the one community against this
unitywith the people oftheJews,toforget and deny the unity ofIsrael and the
Church. If this happens the Church is not the Church. Where the Church
6