By C.D. Hardwick, Van A. Harvey
In the decade, too many American theologians were preoc cupied with charting and analyzing in a superficial demeanour the flow ments of the most recent stars within the Continental theological firmament. This preoccupation contributed a lot, regrettably, to that faddism that was once so attribute of yank theology within the Sixties, the interval imme diately following the passing of a iteration of theological giants like Barth, Bultmann, Tillich, Gogarten, and the Niebuhrs. There has seldom been a interval within which such a lot of promissory notes have been issued so care lessly onto the highbrow marketplace, notes that weren't, and maybe couldn't, were redeemed. Given this mood of the days, it really is tricky to account for the virtually overall overlook of the paintings of Professor Fritz Burl of Basel, whose "theolo gy of lifestyles" is without doubt one of the best and ambitious contempo rary makes an attempt to interpret the myths and emblems of the Christian religion when it comes to an existentialist philosophy. whether one have been to use that the majority superficial, even though for plenty of it sounds as if decisive, criterion of "radicality," one may need anticipated his paintings to draw a few sustained realization be reason Buri has regularly posed an intensive approach to lots of the hotly debated problems with the days: the matter of demythologization, the suggest ing of theological language, the issues raised through historic feedback, and the that means of the historic Jesus for religion, to say a few.
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Extra info for Faith and Objectivity: Fritz Buri and the Hermeneutical Foundations of a Radical Theology
Sample text
But it is a problem of living, a problem every man must confront in the isolation of his own soul, and not a properly theological problem. Of course, the theologian in his "theorizing," must make clear that the subjective problem is the truly important question of which men ought to be aware, and he must make clear that theorizing itself can become a way of avoiding this question. But this does not detract from the fact that theology proper is a pre-eminently theoretical undertaking and that, unless it lapses into the mode of indirect communication which cannot articulate the content of faith, its clarification of these things is also theoretical.
This book is a brief sketch of a complete systematic theology. In it every traditional doctrine is presented historically, criticized in view of the problem of objectivity, and then interpreted existentially in terms of human historicity. Already here Buri shows the openness to the full tradition which is the significance of his break with consistent eschatology. Only at two points does his later thought represent an advance over this position and a deepening of his views. In the first place, despite his openness to the tradition in Theologie der Existenz, he still shows himself under the influence of consistent eschatology in the chapter on Christology.
These methodological reflections center on the two major themes of his present system, the problem of objectivity and the concept of faith as a self-understanding. B. OBJECTIVITY AND SELF-UNDERSTANDING: THE TRANSITION TO BURl'S MATURE PosmON The turning point in Buri's work came with the realization that his position amounted to nothing more than a philosophical world-view, even if not a speculative one. Such a position myopically narrows the content of religion to a philosophically defensible intellectual statement.