Relation of the doctrine of the word of God to the doctrine of the Imago Dei

Abstract

The following investigation arose out of a desire to Tinder stand and to expound a central theme in the theology of Professor Karl Earth. It has been undertaken with the object of shewing the importance of the doctrine of the imago Dei in the kind of theology which he is now writing. The difficulties attending such an undertaking are obvious.

For instance, it may be argued that in order to arrive at a sound, logical estimate of a writer's theological standpoint, it would be necessary to have available not only a complete list of his works but also the considered Judgment of history as a guide and corrective to the investigation. But in the case of Earth neither of these things exist, since he is still engaged in writing his major treatise on dogmatics. This being so, does it then follow as a consequence that the task conceived is both too hazardous and too untimely to be attempted? The question seems to be unanswerable and yet on consideration the objection which it implies is by no means insuperable.

In actuality, it is necessary to have neither a full list of Barth's works nor the verdict of history upon his views, in order to reach a valid estimate of his doctrine. Of course it is a real disadvantage not to be able to refer to these in the process of research, but without them research work may proceed, since the primary factors in this thesis are belief in the task envisaged, faithfulness to Scripture, and a sufficient grasp of the nature of the theological problem as it is presented to the mind of Karl Barth. Already Barth has given to his readers a clear idea of what he is thinking.

Moreover, the research student has in this case the added advantage of proximity in time to a theologian as great in intellectual stature as Earth. The elapse of time might cause some vivid impression of this new theology to grow dim, for it is important to realise that what Barth is saying is something new, not merely a new emphasis on the divine factor in revelation, not merely a statement of the old Protestant orthodoxy in modern terms, but a genuine reawakening, a coming to life of thought in what might not ineptly be described as the re-birth of Reformed theology.

To be caught in the movement of this theology is an advantage outweighing every disadvantage, for the experience of being convinced by the theology of Barth signifies, not the elimination, but the most strenuous exercise of the critical powers of human reason.

Thus paradoxically, reason finds its highest function in theology, in the very sphere which denies to it the inherent power to achieve knowledge of the nature and Being of God, Yet it is part of the genius of Barth as a theologian that he kindles and in no wise damps the urge of the individual investigator to find rational expression in theology. The entire spirit or motif of his writings is embodied in the Scriptural injunction to search the written Word and be wise unto salvation. When this is done, he is seen as an ally, a fellow-labourer in the intellectual vineyard of faith. Therefore the fact may no longer be denied that the flavour and content of the ensuing thesis will be of the kind found in the new Reformed theology. Consequently there now remains nothing else to do than to state in brief outline the purpose and plan which will form the guiding threads of the investigation.

It is the aim of this study to establish, develop, and confirm the statement that there is and can be no true likeness to God in man, apart from the desire, power and purpose of God to create that likeness in man in and through the revelation of Himself in His Word, Jesus Christ. The implications of this statement are positive and negative.

Positively, the actualisation of the imago Dei in the sphere of created living things depends upon the power of God to reveal or make Himself known to man in and through His Word. . Revelation is the sole concern of theology. The doctrine of God is prior to and determinative for the doctrine of man. The doctrine of the Word determines the doctrine of the imago Dei. The knowledge of God provides the necessary key to the understanding of man. Therefore to speak of a reflection of God in the depths of man's being apart from the power of God to reveal Himself, is clearly absurd, since God is Lord over His own reflection.

Negatively, the implication of the statement which has been made is that natural theology in all its forms is rendered untenable. Natural theology assumes that in the nature of created man there may discerned an essential and unbroken kinship with and likeness to God apart from the revelation of God in His Word. It does not deny the supremacy and perfection of that revelation. What it seeks to establish is that the perfect revelation in Jesus Christ took place on the basis of a relation of resemblance already permanently existing between God and man. Accordingly it seeks a natural point of contact between man and God, a starting point in human nature for the theological consideration of God's self-revelation. This it finds in the imago Del.

In view of the assumptions and claims of natural theology the doctrine of the imago Dei must be re-stated in its relationship to the doctrine of the Word of God. The first and most obvious task will be to examine, understand and then criticise the leading forms of natural theology in modern thought.

The natural starting point for this will be where natural theology appears in its most patent form, in the Roman Catholic doctrine of the analogia entis. Thus the first Part of the thesis will be devoted to a consideration of this doctrine. The theology of Przywara as a brilliant exponent of the subject will be given special attention.

Following upon this, the theological phenomenon of theocentricism, or the natural theology of faith, will be made the object of analysis. Here the basis of modern Protestant theology in the works of Schleiermacher will be discussed with special reference to Wobbermln and Schaeder, two modern theocentric thinkers.

The last critical aspect of the subject will be dealt with in the third Fart of the thesis, in which Emil Brunner's views on the imago Dei are examined.

But throughout the polemical atmosphere of the first three Parts, the positive aim of the investigation will not be overlooked or neglected. Against the antithetical background provided by the three forms of natural theology considered, the subject of the relation between the imago Dei and the Word of God will be developed and given ever clearer definition, until in the last Part of the thesis the way is opened for a positive recapitulation and reconstruction of the doctrine of the imago Dei in its relation to revelation, while lastly and not least in significance there is given an account of the Scriptural foundations of the theological statements which have been made.