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Barth in Conversation
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Edited by Eberhard Busch
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Volume 2, 1963
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Translated by
The Translation Fellows of the Center for Barth Studies
Princeton Theological Seminary
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Karlfried Froehlich, German Editor
Darrell L. Guder, English Editor
Matthias Gockel, German Editor
David C. Chao, Project Editor
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© 2018 The Center for Barth Studies
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Original German-language edition, Gespräche, 1963,
copyright © 2005 Theologischer Verlag Zürich.
18 19 20 21 22 23 24 25 26 27—10 9 8 7 6 5 4 3 2 1
Book design by Drew Stevens
Cover design by
Cover illustration:
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All rights reserved. No part of this book may be reproduced or transmitted
in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system,
without permission in writing from the publisher. For information, address
Westminster John Knox Press, 100 Witherspoon Street, Louisville, Kentucky
40202-1396. Or contact us online at www.wjkbooks.com.
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First English-language edition
Published by Westminster John Knox Press
Louisville, Kentucky
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Scripture is translated from Luther Bibel 1545 or is from the New Revised
Standard Version of the Bible, copyright © 1989 by the Division of Christian
Education of the National Council of the Churches of Christ in the U.S.A.,
and are used by permission.
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Library of Congress Cataloging-in-Publication Data
8 The paper used in this publication meets the minimum requirements of
the American National Standard for Information Sciences—Permanence
of Paper for Printed Library Materials, ANSI Z39.48-1992.
Most Westminster John Knox Press books are available at special quantity
discounts when purchased in bulk by corporations, organizations, and
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Contents
Translators’ Foreword
Translators and Assignments
Abbreviations
xv
xvii
1
6
8
10
5. Interview by the Kristeligt Dagblad (April 18, 1963)
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6. Interview by Ole Blegel (April 19, 1963)
16
7. Questions and Answers in Copenhagen (April 20, 1963)
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8. Interview by George Casalis (I) (May 12, 1963)
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4. Interview with the Dutch Christian Broadcasting Association
(March 1963)
9. Excerpts from a Press Conference with Le Monde, La Croix,
and Réforme (May 13, 1963)
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2. Interview with Time (I) (December 10, 1962/May 31, 1963)
3. Conversation with Students of the Ecumenical Institute
in Bossey (January 19, 1963)
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1. Interview with Alexander J. Seiler
(November 28, 1962/January 23, 1963)
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Foreword to the German Edition
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10. Interview with Time (II) (May 23, 1963)
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11. Discussion with the City Missionaries of Basel (June 12, 1963)
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12. Conversation with the Church Brotherhood in Württemberg
(July 15, 1963)
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13. Interview with Reinhardt Stumm (September 10, 1963)
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14. Interview by the BBC (London) (October 10, 1963)
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15. Conversation with Klaus Bockmühl (October 10, 1963)
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Contents
16. Conversation with Students from Göttingen (October 12, 1963)
79
105
18. Conversation in Bièvres (October 20, 1963)
114
19. Interview with George Casalis (II) (October 22, 1963)
142
20. Interview by Manfred Vierkorn and Heinz Knorr
(October 24, 1963)
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21. Conversation with Rhineland Youth Pastors (November 4, 1963)
151
22. Interview with George Casalis (November 7, 1963)
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17. Conversation with Students in Paris (October 20, 1963)
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24. Interview by Johannes Kuhn (December 22, 1963)
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23. Questions and Answers at the Sonnenhof (November 16, 1963)
Scripture Index
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Name Index
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Subject Index
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Foreword to the German Edition
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The year 1963 was for Karl Barth yet another happy year. He had enjoyed inishing his teaching activity at the University of Basel in the previous year at
the age of 76, and, up to this point, the illnesses that would overshadow him in
the following years had not yet shown themselves. He had also not yet organized the weekly Saturday “colloquia”—as he deliberately called them—which
would shortly be introduced at the University of Basel. He illed the special
freedom that he experienced during this year 1963 by conducting “conversations” with different groups and individuals, partly in Basel, partly elsewhere.
Three texts originate from the time of his trip to Denmark in April, and ive
texts from his encounters during multiple trips to Paris. In this volume of Conversations, just as in the other two, the procedure of arranging the material has
been as follows: The foreign-language versions have been moved to an appendix*; in the main part, they are presented in German translation.
Regarding the method of communication being applied here, a method that
was cultivated by Barth particularly during his more advanced years, some
things have already been explained in the forewords to the volumes of conversations from the years 1959–1962 (Karl Barth GA, Section IV, vol. 25, Zurich:
TVZ, 1995),1 and 1964–1968 (Karl Barth GA, Section IV, vol. 28, Zurich: TVZ,
1997).2 In one of the conversations printed in the present volume, when it suddenly came to a harsh confrontation between “modern” and “evangelical”
(evangelikaler) theology and the conversation was on the verge of breaking
down, Barth said: “As long as we still can speak to one another, we must speak
with one another, don’t we?”3 One can understand this sentence as a plea concerning this confrontation, which was subsequently becoming even more serious. One may also understand the sentence, independently of the immediate
context in which it came about, as a motto for this volume as a whole and as an
indication of the way communication is being conducted here.
I illustrate this with words uttered by Barth at the beginning of his conversation with the Church Brotherhood in Württemberg: “It will not be acceptable
for me to spend the entire day doing the talking. I would rather speak with
you, and I would like to listen to you as well. We should not proceed in such
* Tr.: the appendix is not included in the English publication.
1. Now published in ET, Barth in Conversation, vol. 1, 1959–1962, ed. Eberhard Busch, Karlfried
Froehlich, Darrell L. Guder, and David C. Chao (Louisville, KY: Westminster John Knox Press, 2017).
2. Barth in Conversation, vol. 3, 1964–1968, ed. Eberhard Busch, Darrell L. Guder, Matthias Gockel,
and David C. Chao (Louisville, KY: Westminster John Knox Press, forthcoming).
3. In chap. 21, right after the reference number for n. 136.
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February 4
May 13
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January 29
Conversation with Zurich students on “church and state,”
in the Bruderholz Restaurant in Basel
Questions and Answers at a meeting of the Christian
Education volunteers of the Bruderholz Protestant
Reformed Church in the Bruderholz Chapel
Conversation with Pastor Walter Lüthi’s study group
in Bern
Questions and Answers at the Faculty of Protestant
Theology in Paris
Interview with Mr. Erwal of the Paris Express at Barth’s
home in Basel
Conversation with Protestant and Catholic students at
the Bursa (student cafeteria) in Basel
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a way that you listen and I speak, but rather we want to have a conversation.
I will often ask, ‘What do you have to say about this?’ Or, ‘What do you really
think?’ ”4 This also means that no text penned in advance is being read out, but
instead of that there is a two-way communication low with action and reaction, question and answer. The resulting disadvantage that statements are at
times provisional and sentences are incomplete may justify that a few subtle
corrections in square brackets are inserted. In any case, the disadvantage is
counterbalanced by the liveliness of the dialogue, still noticeable even in the
printed text, and by the participants’ preoccupation with the truth, which concerned all of them.
Some of the conversations were recorded; some, especially if they are interviews, are available in print as a newspaper article; some have been preserved
as transcripts. As far as it can be determined from the entries in Barth’s calendar, he conducted more such conversations than are gathered in this volume.
Even after some serious research no documentation could be found for some of
them. The pieces concerned should at least be named at this point:
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Foreword to the German Edition
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June 10
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A particular editorial problem for this volume needs to be mentioned separately. Of the two-day conversation that Barth had with French pastors and
theologians after Barth’s last lecture course [Evangelical Theology: An Introduction (New York/Chicago/San Francisco: Holt, Rinehart & Winston, 1963), only
a recording of the irst day of the meeting has been found. Is it possible that
no recording was made on the second day? Also, no transcript has turned up
either. The hope to inally make a discovery in this case is one of the reasons
why the conversations of 1963 are only published now, despite the fact that
the edition of this volume had already been essentially completed at the same
time as the other volumes: 1959–1962 and 1964–1968. Now, after this hope has
remained unfulilled, the volume will have to go out to its readers with this
gap. May the readership be able to compensate the lack all the more with the
joy over the preserved pieces.
The delay in the publication of the present texts has meant that the work on
their editing was done at different times. Therefore I now have to express my
4. In chap. 12, §1.
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Foreword to the German Edition
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thanks doubly. In the 1990s, at the Göttingen Barth Research Center, Tilman
Kingreen, Wilfried Schutt, and especially Christoph Dahling-Sander contributed in collaboration with Dr. Hinrich Stoevesandt at the Barth Archive in Basel.
In the revision of the volume this year, Barbara Schenck and Bartolt Haase participated in Göttingen and Dr. Théo Schneider in Geneva, as well as the current
director of the Barth Archive in Basel, Dr. Hans-Anton Drewes, who carefully
coordinated and completed the actual printing of the volume. Especially these
people have each helped in their own way and with their expertise in a meaningful and noteworthy way, so that this next volume of Barth in Conversation
can now be published. Wholehearted thanks may be given to them for their
knowledgeable and constructive commitment. May the book ind an interested
readership who allows itself to be taken into the conversations begun here!
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Eberhard Busch
Göttingen
Autumn 2004
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Translators’ Foreword
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The three volumes of Barth’s “Conversations” in the German Gesamtausgabe
(Collected Works) provide an unusual and enriching encounter with the person
and thinking of Karl Barth. These edited collections of diverse encounters with
Barth were the work of Professor Dr. Eberhard Busch, already well known as
Barth’s biographer. They were one of the outcomes of years of work at the University of Göttingen, where Busch was Professor of Reformed Theology (the
chair that Barth inaugurated in 1921). With the assistance of his students, he
painstakingly assembled, edited, and annotated these accounts. The result is
a highly readable experience of Barth in retirement. He was sought by a great
diversity of groups and individuals and often joined them at the restaurant
Bruderholz, not far from his home in the Basel neighborhood of that name. In
these discussions, we see how Barth’s vast theological project actually works,
how it translates into concrete contexts, and how it remains a living, dynamic
process, with profoundly important trajectories for the thought and practice of
the Christian church.
The translation of Gespräche for Barth in Conversation is a project of the Center
for Barth Studies at Princeton Theological Seminary. From its inception in the
mid-1990s, under the leadership of then Director of the Princeton Seminary
Library, Dr. Stephen Crocco, the faculty afiliated with the Center had discussed
the challenges of expanding the English translations of Barth’s works. Linked
to the daunting challenge of such expansion of the English Barth library was
the issue of reliable translations. Without in any way diluting our gratitude for
the English edition of the Church Dogmatics, there were growing concerns about
some aspects of that massive project. It was becoming clear that challenging
issues were to be confronted with regard to terminology, consistency, accuracy,
and stylistic appropriateness. More and more scholars found themselves revising citations from the English edition in order to make points that were congruent with the German text. To foster a higher standard of translation and to
encourage expanded translation efforts, the Center for Barth Studies decided
to invite a small group of Barth scholars interested in translation issues to meet
and work on texts together. The irst group gathered in June of 2007, immediately after the annual Barth Studies Conference on campus.
The experience of working together on translation issues proved to be
stimulating and rewarding. This small group of avid Barth readers had a solid
interest in meeting annually to explore ways to improve the general quality
of Barth translation as well as to do actual translation projects as a group. To
carry out the irst objective, the group began to develop a “glossary” for Barth
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translations, in which we noted, among other things, our agreement on how
certain distinctive terms in Barth’s vocabulary might be translated. The group
was mentored by Karlfried Froehlich, emeritus Professor of Church History
at Princeton, who is not only a native German speaker but also studied under
Barth in Basel. His role has been to interpret the nuances and often complex
allusions of the German text so that a resulting English rendition reliably captures the syntax, content, and mood of the German original.
At its irst gathering, the group experimented with the translation of Barth’s
“conversations” in the irst of three volumes in the Collected Works with that
title: Gespräche. The advantage of this volume was that the various documents
or chapters could be assigned to different translators. The annual meeting in
June was then used as an opportunity for each translator to present challenges
and questions that emerged from the actual task of translating texts. For discussion in the meeting, each participant prepared a segment of a current assignment. The sessions proved to be extraordinarily productive, not only in terms
of the quality of each translated “conversation,” but also as a training process
focused on the improvement of translation skills. In 2013 a doctoral student at
Princeton, David Chao, joined the project as its program manager. He brought
with him expertise as an academic theologian and great skill with the computer
technology needed to carry out the project. He also had several years of experience in academic publishing as an acquisitions editor. Chao has organized the
project, set up systems for tracking the process of translating and editing each
segment, and brought the project to a place where publication has become a real
possibility. He has facilitated the formulation of policies and practices for “fellows” of the Center for Barth Studies, working out procedures for submission
of assigned texts and their editing process. Also beginning in 2013, Kait Dugan,
Curator of the Center for Barth Studies, has been instrumental in developing
the fellows program through providing institutional support and funding.
The production of this volume has thus gone through several steps: Initial
translation by a fellow, review of representative excerpts from the translated text
at the annual meeting, critical review of all translations by Professor Froehlich
as a multilingual native German speaker, with attention to the faithfulness and
accuracy in rendering the German into English, and inal editing by Professor
Guder as a bilingual native English speaker with attention to the quality of the
English language version. During the editorial process of this second volume,
Dr. Matthias Gockel joined the team as our second native German-speaking
editor. He succeeds Professor Froehlich to ensure that the text faithfully renders
the German original.
The texts reproduce conversations, not carefully drafted and formulated lectures. The speech is idiomatic and not literary. There are sentence fragments
and interjections as a normal part of conversations. In some instances, the German editors have reconstructed the text from cursory notes prepared for a conversation or taken down in the course of a conversation. Square brackets are
used by the German editors to indicate such editorial emendations. In most
cases we have integrated these clariications into the translation but have continued the use of square brackets to indicate material that the translator has
added to enhance understandability. The annotations of the German original
have all been translated, making this volume a valuable resource for study of
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Translators’ Foreword
xii
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Translators’ Foreword
xiii
Karlfried Froehlich
Darrell Guder
Princeton Theological Seminary
Matthias Gockel
University of Basel
May 2018
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a great range of themes in Barth’s theological project. There are several conversations or presentations that took place originally in English or French. In the
German edition, these were translated into German and then annotated. In this
volume, the original English text is provided, the French is translated into English, and the annotations have been incorporated. The English originals were
also conversational and not carefully written-out lecture texts. Thus at times
the English is quite idiomatic and evidences the typical problems of spoken
English. Citations from the Church Dogmatics (CD) are given irst in the English
edition, followed by the reference (KD) to the German original, Kirchliche Dogmatik. Where possible, English editions of cited German resources are provided
in the footnotes.
Our appreciation for the work done by the original German editors, Professor Busch and his students, has grown as we have engaged these documents.
They have created a wealth of scholarship that is a great enrichment of the
Barth legacy. It is the hope of the fellows of the Center for Barth Studies that the
availability of this resource in English will enhance the serious engagement of
Karl Barth’s theological legacy, building on the excellent work of our German
colleagues.
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Translators and Assignments
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Clifford Anderson, Associate University Librarian for Research and Learning
and Professor of Religious Studies, Vanderbilt University: chapters 4, 9
Matthew J. Aragon Bruce, Visiting Associate Lecturer in Theology, Wheaton
College: chapters 15, 21.6, 21.7, 21.9, 21.12
John P. Burgess, Professor of Systematic Theology, Pittsburgh Theological
Seminary: chapters 21.1, 21.appendix
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David Chao, Ph.D. candidate, Princeton Theological Seminary: Introduction
and footnotes to 2, 3
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Terry L. Cross, Professor of Systematic Theology and Dean, School of Religion,
Lee University: chapters 8, 20, 21.5, 21.9
Sven Ensminger, PhD (University of Bristol): Foreword, chapters 5, 6, 7, 21.2
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David A. Gilland, Lecturer in Systematic Theology, Leuphana Universität,
Lüneburg, Germany: chapters 17, 18.1, 21.4
Darrell L. Guder, Emeritus Professor of Missional and Ecumenical Theology,
Princeton Theological Seminary: chapters 12, 21.2
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Judith J. Guder, Retired musician and translator, Princeton, NJ: chapters 1, 19,
21.11, 22
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David MacLachlan, Associate Professor of New Testament, Atlantic School of
Theology: chapters 16, 21.3
Arnold Neufeldt-Fast, Associate Professor of Theology, Tyndale Seminary:
chapters 10, 11, 21.9
Ross Wright, Rector, The Church of the Good Shepherd; adjunct professor,
Randolph-Macon College: 18.2, 21.9, 21.10
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Patricia L. Rich, Translator: chapters 21.8, 23, 24
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Abbreviations
General
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DFU
EKD
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ET
EVZ
FDP
GDR
GVP
Kaiser
KPD
n (n.)
NS
par.
rev.
SED
SPS
SPD
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TVZ
translators’ notes
section(s)
Christlich-demokratische Union = Christian
Democratic Union
Deutsche Friedensunion = German Peace Union
Evangelische Kirche in Deutschland = German
Protestant Church
English translation
Evangelischer Verlag Zurich
Free Democratic Party of Switzerland
German Democratic Republic
Gesamtdeutsche Volkspartei = All-German
People’s Party
Christian Kaiser Verlag
Communist Party of Germany
note, footnote
new series
and parallel(s)
revised/adjusted
Socialist Unity Party
Sozialdemokratische Partei der Schweiz = Swiss Social
Democratic Party
Sozialdemokratische Partei Deutschlands = Social
Democratic Party of Germany
Theologischer Verlag Zurich
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*
§(§)
CDU
Sources
AAS
Barth’s Life
Acta Apostolicae Sedis. http://www.vatican.va/archive
/aas/index_it.htm
E. Busch. Karl Barth: His Life from Letters and
Autobiographical Texts. Translated from Lebenslauf by
J. Bowden. London: SCM, 1976
xvii
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Abbreviations
xviii
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K. Barth. Briefe 1961–1968. Edited by J. Fangmeier and
H. Stoevesandt. Zurich: TVZ, 1975. 2nd ed., 1979
BSLK
Die Bekenntnisschriften der evangelisch-lutherischen Kirche.
Edited by Deutschen evangelischen Kirchenausschuß.
Göttingen: Vandenhoeck & Ruprecht, 1986
Bw.Th. 2
K. Barth. Briefwechsel. Vol. 2, 1921–1930. Edited by
E. Thurneysen. Zurich: TVZ, 1974. 2nd ed., 1987
Bw.Th. 3
K. Barth. Briefwechsel. Vol. 3, 1930–1935. Edited by
C. Algner. Zurich: TVZ, 2000
CCSL
Corpus Christianorum: Series Latina
CD
K. Barth. Church Dogmatics. Edinburgh: T&T Clark,
1956–75
CO
Ioannis Calvini opera. Bad Feilnbach, 1990. (= CR
29–87.) Reprint of Ausgabe Braunschweig, 1863–
Conversation 1
Barth in Conversation. Vol. 1, 1959–1962. Edited by
E. Busch, K. F. Froehlich, D. L. Guder, and D. C. Chao.
Translated by the Center for Barth Studies, Princeton
Theological Seminary. ET of Gespräche, 1959–1962.
Louisville, KY: Westminster John Knox Press, 2017.
CR
Corpus Reformatorum. Halle et al. 1834–
DS
Enchiridion symbolorum, deinitionum et declarationum
de rebus idei et morum. Edited by H. Denzinger and
A. Schönmetzer. 35th ed. Freiburg et al., 1973
EG
Evangelisches Gesangbuch. 1993–
EKG
Evangelisches Kirchengesangbuch. 1950–
EKL
Evangelisches Kirchenlexikon. 2nd ed. Göttingen:
Vandenhoeck & Ruprecht, 1962
EvTh
Evangelische Theologie. Journal
GA
Gesamtausgabe = Werke. Karl Barth. Zurich: TVZ,
1971–
GERS
Gesangbuch der evangelisch-reformierten Kirchen der
deutschsprachigen Schweiz. 1952–
Gespräche, 1959–1962 K. Barth. Gespräche, 1959–1962. Edited by E. Busch.
Zurich: TVZ, 1995
Gespräche, 1963
K. Barth. Gespräche, 1963. Edited by E. Busch. Zurich:
TVZ, 2005
Gespräche, 1964–1968 K. Barth. Gespräche, 1964–1968. Edited by E. Busch.
Zurich: TVZ, 2005
Inst.
J. Calvin. Institutio christianae religionis. 1559. Cited
from Institutes of the Christian Religion. Edited by
John T. McNeil. Translated by F. T. Battles. 2 vols.
Philadelphia: Westminster Press, 1960
JK
Junge Kirche: Unterwegs für Gerechtigkeit, Frieden und
Bewahrung der Schöpfung. Protestant monthly. 1933–
KBA
Karl Barth-Archiv Basel
KBRS
Kirchenblatt für die reformierte Schweiz. Basel, 1844–1986
KD
K. Barth. Die kirchliche Dogmatik. Munich: Kaiser,
1932–67
FS
Br. 1961–1968.
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Abbreviations
O.Br. 1945–1968
Pr. 1954–1967
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OS
E. Busch. Karl Barths Lebenslauf: Nach seinen Briefen und
Autobiographischen Texten. Munich: Kaiser, 1975. 5th ed.,
Gütersloh: Kaiser, 1993. ET, Barth’s Life
K. Barth. Offene Briefe: 1945–1968. Edited by D. Koch.
Zurich: TVZ, 1984
K. Barth. Predigten: 1954–1967. Edited by H.
Stoevesandt. Zurich: TVZ, 1979. 2nd ed., 1981
Joannis Calvini Opera selecta. Ed. P. Bart et al. Munich,
1926–
Reallexikon für Antike und Christentum. Stuttgart: Anton
Hiersemann, 1950–
H. Heppe. Reformed Dogmatics. Edited by E. Bizer,
translated by G. T. Thomson. London: Allen Unwin,
1950.
Reformierte Kirchenzeitung
K. Barth. Der Römerbrief. Bern: Bäschlin, 1919. 2nd ed.,
Munich: Kaiser, 1922. ET of the 6th ed., The Epistle to the
Romans (1928). Translated by E. C. Hoskyns. Oxford:
Oxford University Press, 1933
Sources chrétiennes. Series. Paris: Cerf, 1941–
Theologische Existenz heute. Series. Munich: Kaiser
Theologische Bücherei. Series. Munich: Kaiser
Theologische Studien. Series. Zollikon-Zurich
Theologische Zeitschrift
Barth, Vorträge und kleinere Arbeiten, 1909–1914. Edited
by H.-A. Drewes and H. Stoevesandt. Zurich: TVZ,
1993
M. Luther. Werke. Kritische Gesamtausgabe
[= Weimarer Ausgabe]. Weimar, 1883–
Die deutsche Bibel
Tischreden. In WA
Zeitschrift für die neutestamentliche Wissenschaft und die
Kunde der älteren Kirche
Zeitschrift für Theologie und Kirche
Zwischen den Zeiten
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Lebenslauf
xix
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RAC
WA
R
WA.DB
WA.TR
ZNW
EC
SC
TEH
ThB
ThSt
TZ
Vorträge 1909–1914
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N
C
O
R
ZTK
ZZ
TE
RKZ
Römerbrief
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RD
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1. Interview with Alexander J. Seiler
November 28, 1962/January 23, 1963
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In a series of “Interviews with Swiss Critics” under the general theme “Die Schweiz
als Ärgernis [Switzerland as a Disgrace],” a Swiss illustrated magazine published
an interview with Karl Barth which had been conducted by Dr. Alexander J. Seiler
on November 28, 1962. It was published under the title “Uns fehlt das Bewußtsein
der eigenen Relativität [We Lack the Consciousness of Our Own Relativity],” in Die
Woche, No. 4 (Olten/Zurich, January 23, 1963), 16–17.
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Seiler: Professor Barth, the choice of your successor for the chair of Dogmatics at the University of Basel unleashed a heated controversy by the end of
last year.1 Your student, Helmut Gollwitzer, Professor at the Free University,
Berlin,2 who was unanimously suggested as your successor by the Basel faculty,
was denounced in a newspaper campaign as a communist sympathizer and
declared “intolerable for Switzerland” because he is an opponent of the nuclear
arms buildup, he promotes contact with the Christian Churches in Eastern
Europe, and has expressed the opinion that Western European Christianity is in
no way everywhere and in every respect reaching its best form.3 Although one
could easily see from Gollwitzer’s writings that he repudiates communist doctrine, the attacks on him were successful: he was not selected. You yourself kept
your silence at that time although the campaign against Gollwitzer was also
aimed at you indirectly and sometimes directly. Soon thereafter you accepted
an invitation to travel to the United States, where you were received with greatest honor and where your visit found considerable resonance not only in theological circles but also with the broader public.4 From your impressions gained
1. See Barth’s Life, 450. The following daily newspapers were among those that wrote against Gollwitzer’s appointment at that time: Basler Nachrichten (June 24–25, 1961; July 8–9, 1961; Jan. 27–28, 1962;
Feb. 14, 1962); Die Weltwoche (June 16, 1961); Badener Tagblatt (June 7, 1961); Appenzeller Zeitung (July 1,
1961); Neue Zürcher Zeitung (July 7, 1961).
2. Helmut Gollwitzer (1908–93) studied with Barth in Bonn in 1930–31, was his doctoral student in
1932, and received his doctoral degree under Barth in Basel in 1937. His dissertation was published
under the title Coena Domini: Die altlutherische Abendmahlslehre in ihrer Auseinandersetzung mit dem Calvinismus dargestellt an der lutherischen Frühorthodoxie (Munich: Chr. Kaiser, 1937; new ed., 1988) [The
Lord’s Supper: The old Lutheran doctrine of the Lord’s Supper in its controversy with Calvinism, with
a focus on the period of Early Lutheran Orthodoxy]. Gollwitzer was Professor of Protestant Systematic Theology at the University of Bonn and Professor of Protestant Theology at the Free University
of Berlin.
3. See G. Orth, Helmut Gollwitzer: Zur Solidarität befreit (Mainz: Matthias Grünewald, 1995), 71–91.
4. Barth, accompanied by his sons Markus and Christoph, traveled to the United States from Apr. 7
until May 26, 1962. See Br. 1961–1968, 43, for his itinerary. For Barth’s report of the trip, see K. Barth,
“Remembrances of America,” Christian Century 80, no. 1 (1963): 7–9; also in: K. Barth, “Foreword [=
Preface] to the American Edition,” Evangelical Theology: An Introduction, trans. G. Foley (New York:
Holt, Rinehart & Winston, 1963), v–vii.
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on this trip, how would you compare the Christian character of America with
that of Switzerland, which enjoys regarding itself as an especially or at any rate
distinctly Christian country?
Barth: Yes, after the unhappy experiences that you have described, I was
very glad to leave Switzerland behind me for several weeks. I won’t say more
about the Gollwitzer affair, but this much must be said: the decision over my
succession turned out to be extremely disappointing. Gollwitzer would have
been a prize for Basel and for Switzerland.
As to Christian America and Christian Switzerland, what I especially noticed
was that in America the community is still a reality. There, people do not go just
to hear the sermon and then back home as we do. They do not go just to be
with the pastor, but with each other. They “come together” to worship. Even in
the large cities where I stayed, Chicago, Washington, Richmond, churchgoers
know each other, greet each other, speak with each other. Going to church is
not just a private experience but something social, a “social gathering,” as the
Americans call it. That may also have its dangers. But basically it is good and
gratifying; the gospel binds people together.
On the other hand, I found that generally the preaching is better in our
churches, at any rate more profound. American Protestantism is still strongly
marked by the somewhat shallow [elevation of] reason by the Enlightenment.
Seiler: I often have the impression that the strongest side of our Christianity really is the preaching. By that I don’t mean that deep dimension of the
Christian faith which is and must remain a matter of the individual, but the
public area, the everyday life of our society. You yourself have once spoken in
conversation of “Christianity meaning infant baptism, conirmation, marriage,
funeral, perhaps also the Federal Day of Prayer in Switzerland,”5 which is so
widespread among us. That runs alongside real life as a separate and nonobligatory area. Social, economic, and cultural life remain largely unaffected by it.
How does this work in America?
Barth: My impression is that the more social orientation of American Christianity gives it also greater practical importance in public life. Although there
is no established church and in spite of the huge number of larger and smaller
free churches, which is confusing for us, these churches generally have more
inluence on the secular reality than our state churches do. Perhaps it is just
because as free churches they are dependent on themselves and their members. This inluence may sometimes be problematic and may promote a certain tendency toward self-righteousness. But in general, the vitality of church
life is impressive, not least where conversations occur between churches and
with other confessions. In Chicago I spent a very stimulating and pleasant evening with Catholic clergy: Jesuits, Dominicans, secular priests.6 Whiskey was
served, and we conversed without any inhibition. I have never experienced
that in Basel. Likewise in Chicago I was invited to a public roundtable discussion with a Jesuit, a Jewish rabbi, a liberal Protestant, an orthodox Protestant,
and a layperson.7 The event took place on ive evenings during one week in
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Barth in Conversation
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5. See Conversation 1:64.
6. This gathering took place on Apr. 15, 1962.
7. See Conversation 1:161–91.
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the huge Rockefeller Memorial Chapel,8 and every evening we had between
two and three thousand people in attendance. Just think of something like this
happening at the Grosse Musiksaal [Great Concert Hall] in Basel! There too, the
discussion went on in complete openness. Conlicting views, which of course
emerged quite naturally, were neither glossed over nor overplayed but were
passionately and objectively fought out. It was an example of our oft-repeated
remark, “Well, one has to just talk to each other.”9
Seiler: As the Gollwitzer case shows, in Switzerland we have thoroughly forgotten how to “just talk to each other,” especially in political and certainly in
foreign policy matters. Those theologians and pastors who out of their Christian conviction spoke out for the initiative to ban nuclear weapons last March10
had and still have to suffer even today being denounced as “gravediggers of
the West”11 and with similar slanders. How have we come to this drying up of
a genuine public discussion, this unchristian lack of political liberality? How
has it also come about that our Christian churches on the whole shy away from
taking a clear and unambiguous position on such burning life issues as nuclear
armament unless they are forced thereto? How is it so much so that such a
convinced Christian as the Catholic historian Friedrich Heer could say that the
actions of the churches today for the most part carry “the stamp of reaction”?12
Barth: Yes, how did it happen that I was able to have a more open and uninhibited political discussion with a group of members of Kennedy’s inner circle13
than would be possible here even with certain theological colleagues? That I
found no one in America who would have comprehended the Gollwitzer case
or Zurich’s prohibition of Oistrach’s performance?14 That Swiss Protestantism
only took a position on nuclear armament under the pressure of an oncoming
plebiscite?15 Perhaps one has to go back to the situation of the German church
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8. The podium discussion took place on two evenings while Barth gave ive lectures devoted to the
irst ive chapters of his book Evangelical Theology: An Introduction, see note 4 above. [Tr.: Conversation
1: 161–91.]
9. A Swiss expression.
10. On Apr. 1, 1962, the Swiss had voted on an initiative that called for inserting into the Swiss
constitution a ban on the production, importation, transit, storage, and use of nuclear weapons. The
initiative, which was clearly defeated, was supported by Barth along with others. See Barth’s remarks,
“Atomwaffenverbot in der Verfassung? Ein Diskussionsbeitrag zur Volksabstimmung am 1. April,” in
Zürcher Woche 14, no. 12 (Mar. 23, 1962): 3; see O.Br. 1945–1968, 507–8.
11. Support for this judgment is found, e.g., in the article by J. Zwick, “Atomwaffenkrieg der Theologen,” in Die Weltwoche 26, no. 1306 (Nov. 21, 1958): 13: “Some enjoy playing the role of the prophet of
doom and appear not unwilling to open the loodgates to an east wind so that it will singe the hated
‘bourgeois landscape’ in which they themselves thrive quite comfortably. In suicidal frivolousness,
which they mistake for the courage of faith, they rack themselves up into an antediluvian mood with
the conidence that following the destruction of the rotten Western civilization the rainbow can shine
all the more brightly.”
12. See Fr. Heer, Offener Humanismus (Bern: Scherz, 1962), 375: Even the political offensives of the
churches are “essentially defensive,” “campaigns to reconquer lost territories . . . and institutions,
eyes rigidly ixed on the past. . . . One doesn’t dare to walk truly new paths; action remains reaction.”
13. John F. Kennedy (1917–63), American President in 1961–63. The conversation with some of his
advisors (Ted Sorensen and others) took place on May 7, 1962.
14. In May of 1961 Swiss immigration oficials refused the request for a concert to be played by the
Russian violinist David Oistrach, in Zurich. This decision, approved by the Zurich city council, led
to ierce debates in the cantonal council at its sessions on June 19, July 3 and 10, and Sept. 4 and 11.
See Minutes of the Meeting of the Cantonal Council 1961 (State Archives of the Canton of Zurich),
1612–13, 1670–71, 1688–94, 1715–18, 1722–29.
15. See note 10 above. On May 26, 1963, another national vote was held on the Social Democratic
Party’s initiative calling for restricting the exclusive right to decide on nuclear armament to the
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under National Socialism. At that time, a regeneration took place through the
Confessing Church, a reawakening of a confessing Christianity. The political
restoration in the postwar years was paralleled by an ecclesiastical restoration
that led to a mutual alliance. The situation in Switzerland was similar, with
the difference that our church only very partially took a position of intellectual
opposition even during the war.16 After the war, even more clearly, there was
no longer an intellectual task. But the church is always sick when it is without
a task.
Seiler: With a view to the Nazi period, it often appears to me that the position of today’s Swiss citizen on foreign policy contains an exorcistic element. It
is as though during those years we had gotten used to having the devil maybe
not on the wall but right at our border. Today we transfer this position to the
world’s split into East and West, and we don’t consider that the inkpot has
become an atomic bomb and thus a boomerang that comes back to strike us.
Barth: Particularly since today the devil is rather far away. What our real
feelings are would only become clear if the Russians stood at Lake Constance.
Would there be a red Pilet-Golaz then?17 But concerning exorcism, shortly after
the Hungarian uprising18 a very dear colleague of mine19 preached a sermon
in the Basel Cathedral on Matthew 8:28–34, the demons being driven out of
the demoniac and into the swine. He did very well and hinted that one day
the demons would be driven out of the Kremlin as well. After the sermon, I
told him that there was one thing he had forgotten: the swine into which the
demons threw themselves. In such cases, they often are we ourselves.20 What
I mean to say is this: one should be wary of driving out demons from others,
demons from whom we ourselves are not free or, at least, against whom we are
not immune.
That is especially relevant for a people of born pedagogues as we Swiss happen to be. It is natural for us to stand at the podium to lecture, to teach lessons to
all others. Evidence of this right now is our very unchristian arrogance toward
the Italians and other foreign workers who are just good enough to keep our
economic competitiveness going by their hard labor. It can also be seen in our
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electorate (an obligatory referendum) (see below, chap. 12, n. 59). For the position taken by the Federation of Swiss Protestant Churches, see below, chap. 12, n. 53.
16. See H. Kocher, Rationierte Menschlichkeit: Schweizerischer Protestantismus im Spannungsfeld von
Flüchtlingsnot und öffentlicher Flüchtlingspolitik der Schweiz 1933–1948 (Zurich: Chronos Verlag, 1996),
esp. 393–444.
17. Marcel Pilet-Golaz (1889–1958), a member of the Swiss Parliament in 1928–44, advocated a policy
of consideration and even conformity vis-à-vis his country’s neighbor, Germany. See J. Kimche, General Guisans Zweifrontenkrieg: Die Schweiz zwischen 1939 und 1945 (Berlin: Ullstein, 1962), 85, 97, 103–7,
110–13.
18. The uprising began on Oct. 23, 1956.
19. Barth’s friend Eduard Thurneysen (1888–1974) became the pastor of the Basel Münster [Cathedral] in 1927 and also taught as Professor of Practical Theology beginning in 1929.
20. Barth noted to Thurneysen on a scrap of paper: “Plan for a sermon on the second part of the
story: 1. On the contentment with which the two thousand swine grazed on their land, and on the
three minutes of misery and revulsion (during a general stoppage of the midday trafic on the Basel
streets put into effect as a manifestation of protest) in which they watched from a distance the evil
activity of the demoniacs. 2. How the Lord was more concerned with the demoniac than with the
two thousand swine and how he therefore thrust the demons out of the former into the latter. 3. On
the behavior that now gripped the demonized two thousand swine and how it had to lead to their
plunging into the sea and drowning.” From the editor’s transcript of the original note, which Barth
showed him in 1967.
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turtle-like politics, which consists of rejecting all contacts with the East. While
world politics since Kennedy’s inauguration has seen a slow but clear reduction of the tensions and improvement of the relations between West and East,
we behave in a more Western manner than the West and speak about abandoning our neutrality.21 If we keep that up we will one day stand there as Europe’s
Dorftrottel [village idiots].22 It could have been Switzerland’s mission after 1945
to stand au dessus de la mêlée 23 [above the fray] and form a bridge between West
and East.24 A true Christian mission! But we Swiss lack the Mozartian touch, the
calm serenity needed in a world that is torn and divided. We lack the ability to
see ourselves in our own relativity. It is from this ability that true peace arises.
So what remains in many respects is only the retreat into silence25 and the hope
that in this silence there are still powers at work that are based on a healthy
common sense and true Christian values.
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21. Major General E. Uhlmann no doubt represented the oficial thesis of the Federal Government
in Bern when he declared, “nuclear weapons would only be acquired under strict preservation of our
neutrality,” as reported by Schweizerischer Evangelischer Pressedienst, issue 45, Nov. 12, 1958; reprinted
in JK 20 (1959): 51. After this thesis was challenged from many quarters as illusionary, the Swiss military conceded that it would create a problem for Swiss neutrality, even though at irst it continued
to advocate Swiss nuclear armament. On the one hand, one argued, it was an “essential goal” of the
American nuclear monopoly to “prevent the emergence of nuclear armament in other nations”; on
the other hand, it might be advisable “to include nuclear weaponry in the Swiss national defense as
part of an alliance,” given the fact that in case of a future war Switzerland would not be threatened
in isolation. Thus W. Mark, “Atomwaffen für die Schweizer Armee: Können oder Wollen? [Nuclear
weapons for the Swiss Army: Can or want?],” in Allgemeine Schweizerische Militärzeitschrift 129 (1963):
445–50, here 446.
22. At that time this formulation elicited a critical echo in Switzerland. The Neue Zürcher Zeitung in
its midday edition of Feb. 1, 1964 (no. 398) published a letter to the editor from a reader, signed F. W.
and titled, “Dorftrottel Europas [Village idiots of Europe]?” It stated that now one was inally gaining
clarity on “who is working into the hands of the Communists and therefore also belongs to the ifth
column in the West.” Furthermore, the question was posed whether every reader of the Woche could
recognize “which Trojan horse the scholarly professor is riding and how deliberately and with what
inesse the Swiss determination to resist is being undermined by his crowd of followers.” See also A.
Fisch, “Dorftrottel Europas?,” in Basler Nachrichten 119, no. 63 (Feb. 11, 1963): 1.
23. Above the fray.
24. See Barth’s lecture of February 1949 in the city church of Thun and in Bern Cathedral, Die Kirche
zwischen Ost und West (Zollikon-Zurich: Evangelischer Verlag, 1949). On the vehement debate occasioned by that lecture, see O.Br 1945–1968, 214–73.
25. Here Barth echoes the formulation of J. von Müller, Geschichte Schweizerischer Eidgenossenschaft
[History of the Swiss Federation], ed. E. A. Hofmann (Kilchberg-Zurich: Volk & Schriftum, 1942), 187,
on the behavior of the early Swiss after the Oath of the Rütli (Nov. 8, 1307?): “Then each one went into
his hut, kept silent, and wintered the animals.”
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2. Interview with Time (I)
December 10, 1962/May 31, 1963
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On December 10, 1962, Barth was interviewed in his Basel home by journalists of the
American magazine Time. The interview was not published in full but in the form of
an article on Barth citing parts of the interview. It appeared under the title “Barth in
Retirement,” in Time: The Weekly News Magazine (Atlantic Edition, Amsterdam),
vol. 82, no. 22 (May 31, 1963): 35–36. In addition, the answer to the question of the
relationship between “theologians and journalism” was published under the title “Karl
Barth on Theologians and Journalists,” in Homiletica en biblica, The Hague, vol. 22
(1963): 178; and again under the same title in Kerk en theologie, The Hague, vol. 32
(1981): 234–35.
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The greatest living Protestant theologian retired from his professorship at the
University of Basel last year, presumably with nothing to do but listen to Mozart
records and inish the thirteenth volume of his masterwork, Church Dogmatics.
But at the age of 77, Karl Barth (Time cover, Apr. 20, 1962) has found himself so
busy that he wonders if he will ever inish the book at all. Two evenings a week
he holds trilingual “colloquia” with divinity students in the nearby Bruderholz
Restaurant. He keeps up a worldwide correspondence, dutifully reads theses
mailed in by budding theologians for his approval, and receives a constant
stream of visitors, ranging from old pastoral friends to a delegation of Swiss
prohibitionists. “I told them,” says Barth, sipping vermouth, “that it is a good
thing they exist, but theirs is not the main problem in the world.”1
Barth seems to be resigned to the fact that there may be no additions to the
Dogmatics. “Let people read my irst twelve volumes,” he says, in dry awareness that they are heavy going. He has “written more than any other contemporary theologian” and fears overdoing it: “I deinitely don’t wish to be another
Adenauer.2” He is in good health, still full of sly wit and provocative opinions.
A sampling of the latest Barthian views:
On Roman Catholics: Barth believes that, thanks to Pope John XXIII, “we
are witnessing a complete reinterpretation of Roman Catholic dogma.3
The thoughts expounded by Hans Küng4 and other modern theologians in
1. Interview with Swiss Blue Cross Agents on Nov. 26, 1962, at the Hotel Blaukreuz in Basel, printed
in Gespräche, 1959–1962, 417–18; Conversation 1: 286–87. It was 14 days ahead of this interview.
2. Konrad Adenauer (1876–1967) was elected Federal Chancellor for the fourth time in autumn
1961, when he was almost 86 years old.
3. Beginning on Oct. 11, 1962, the Second Vatican Council convened by John XXIII (pope since 1958)
was in session; its last session ended on Dec. 8, 1965.
4. Hans Küng (born 1928) was a Swiss Roman Catholic theologian, peritus (theological expert) at
Vatican II (1963–65) and, in Tübingen, Professor of Fundamental Theology and Dogmatics (1963–80),
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Germany, Holland, France, and elsewhere are no longer views of a small spearhead minority, but form the very groundswell of Catholic renovation.” It would
be “terrible if the Pope died now,”5 but the trend of Catholic thinking “looks to
me irreversible.” Barth scoffs at the widespread Protestant view that Rome is at
last catching up with the Reformation churches and says, “It might well be that
we Protestants are the ones who will have to do the catching up.”
On Communism: Thanks to Pope John’s new opening toward the East,6 Roman
Catholicism “may succeed in reaching a sensible accord with Communist countries before Protestants do.” Unchanged are Barth’s often-argued views that
“the subtle forms of materialist atheism in the West are a much graver threat
to Christianity than the overtly trumpeted atheism of the Communists. I don’t
take this Communist atheism too dramatically. At least we know where we
stand with them.”
On theology and journalism: Barth recalls that forty years ago he advised
young theologians, “Take your Bible and take your newspaper, and read both.
But interpret newspapers from your Bible!”7 Newspapers, he says, are so
important that “I always pray for the sick, the poor, journalists, authorities of
the state and the church, in that order.8 Journalists form public opinion. They
hold terribly important positions. Nevertheless, a theologian should never be
formed by the world around him, either East or West. He should make it his
vocation to show both East and West that they can live without a clash. Where
the peace of God is proclaimed, there peace on earth [cf. Luke 2:14] is implicit.
Have we forgotten the Christmas message?”
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then for Ecumenical Theology (1980–95). He codetermined the course of reform before the council
through his books: Rechtfertigung: Die Lehre Karl Barths und eine katholische Besinnung; Mit einem Geleitbrief von Karl Barth, 4th ed., Sammlung Horizonte 2 (1957; Einsiedeln: Johannes Verlag, 1964); and
Konzil und Wiedervereinigung: Erneuerung als Ruf in die Einheit, 7th ed. (1960; Wien: Herder, 1964). On
the Roman Catholic renewal movement before the Second Vatican Council in general, cf. M. Schoof,
Der Durchbruch der neuen katholischen Theologie: Ursprünge-Wege-Strukturen (Wien: Herder, 1969).
5. He died immediately after the publication of the interview on June 3, 1963, at the age of 82 years.
6. As a document of this opening, the social encyclical of John XXIII was widely felt, dated May 15,
1961: Mater et Magistra (AAS 53:401ff.), with its call for social renewal, for the “reorganization of social
life in truth, justice, and love” (§§212–57); German: Die Sozialenzyklika Papst Johannes XXIII: Mater et
Magistra, ed. E. Welty, OP, 2nd ed., Herder-Bücherei 110 (Freiburg im Breisgau: Herder, 1961), 189–209.
The opening then began its publicly visible expression through the private audience of Alexei Adjubei
and his wife, Rada, daughter of the then Soviet leader Nikita Khrushchev, on Mar. 7, 1963, with John
XXIII.
7. Cf. K. Barth, Römerbrief (1922), 413 (ET, 411): “Reading all kinds of profane secular literature,
especially the newspaper, is urgently recommended for the understanding of the Epistle to the
Romans. For thinking is, if it is real, thinking of life and therefore and in it thinking of God.” Also 425
(ET, 423): “in the face of the daily newspaper—the Romans . . .”
8. Cf. K. Barth, Gebete (Munich: Chr. Kaiser Verlag, 1963), 15, 18, 24, 28, 34, et passim. Barth wrote
the preface to the prayer book during the time of this interview.
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