The Resurrection of the Dead

Barth

• Editore: Wipf and Stock
• Anno: 2003
• ISBN:
  9781498270816
• Argomento: Theologie & Religion
• Categoria: Religion

Karl Barth saw Chapter 15 as the center of 1st Corinthians, arguing that a misunderstanding of the resurrection underlies all the problems in Corinth. In this volume, he develops his view of biblical eschatology, asserting that Chapter 15 is key to understanding the testimony of the New Testament. Barth understood the last things not as an end to history but as an end-history with which any period is faced.He only speaks of last things who would speak of the end of all things, of their end understood plainly and fundamentally, of a reality so radically superior to all things that the existence of all things would be utterly and entirely based upon it alone, and thus, in speaking of their end, he would in truth be speaking of nothing else than their beginning. Page 104

THE RESURRECTION OF THE DEAD

I

THE TREND OF FIRST CORINTHIANS 1–14

§ 1

IN Corinth, Paul had to deal with an active and alert Church of a peculiar intellectual complexion. It was one of the first and probably the most important of the Christian Churches established upon pronounced Greek soil. Here the new religious matter, brought by the apostolic preaching, must have been accepted with passion, and, although not immediately assimilated, was yet absorbed in large understood-misunderstood lumps, and made available for that Church’s own needs. The preponderantly proletarian composition of the Church was no obstacle to its participation in a philosophic-theological, cultic and ethical interest, of the intensity of which we can scarcely form an approximate idea. The force with which religious vitality was flowing through the new river-bed we may again divine from the opening words of the Epistle, where Paul testified that the Corinthian Christians have been enriched by God’s grace (1:5) in all utterance and all knowledge, in gifts and extraordinary capacities of every kind. But then a corrective is gently applied. The testimony of Christ is indeed confirmed in them (1:7), a standard planted in a captured position; but their own confirming, in contrast to their enrichment, is placed in the future (1:8): it is because God is faithful that Paul really gives thanks in these opening words (1:9; cf. 1:4). Clearly, Paul’s intention is to bring them to their senses, to provoke reflection, a reflection which is designed to lift the eyes above the subjective gifts of the Corinthian Christians to the Giver of all these good things: utterance and knowledge and spiritual gifts are to him manifestly no ends in themselves, religious vitality itself no guarantee for Christian severity that, blameless, awaits the end (1:7–8).

The idea that Paul wants to explain and bring home to the Church founded by his gospel finds direct expression in the long, coherent section, (1:10–4:21), which was evoked by the existence and activity of three, perhaps four, different religious groups, schools, or movements (schisms) constituting the Corinthian Christians. In his observations upon this fact, Paul makes hardly more than a few allusions to the actual character of the ideas represented by these movements; although one of the schools of thought expressly carried on its agitation under the flag of his own name, and although under the name of Apollos, and probably also under that of Peter, ideas were put forward which could not fail to challenge him most sharply. It was far from his thoughts to rush in helpfully to the assistance of this, his own party, in its controversies with others; or to intervene as arbitrator and peacemaker between it and those which called themselves after Apollos and Peter (1:12). In his view, the question as to which amongst these groups was relatively most right, and the other question as to how the disputants could be reconciled, were manifestly quite secondary in comparison with the need for making all of them realize that it was not meet that the testimony of Christ set up among them, in contrast to the phenomena of the variegated religious fair, in the midst of which the Church life of the Corinthian Christians was lived, should be made into a cause, an idea, a programme, an occasion for intellectual exuberance and spiritual heroics, as this obviously is the essence of all religious movements and schools of thought, however excellent their intentions and deep rooted their foundations. The main defect of Corinthian conditions, from this point of view, Paul sees to consist in the boldness, assurance, and enthusiasm with which they believe, not in God, but in their own belief in God and in particular leaders and heroes; in the fact that they confuse belief with specific human experiences, convictions, trends of thought and theories—the special human content of which logically makes the recollection of particular human names unavoidable. In Corinth the testimony of Christ is threatening to become an object of energetic human activity, a vehicle of real human needs. Against this, the clarion call of Paul rings out: “Let no man glory in men” (3:21), or, expressed in positive form: “He that glorieth, let him glory in the Lord” (1:31). “We preach Christ, who is the power of God and the Wisdom of God unto them that are called” (1:24). Judge nothing before the time, i.e. do not be hasty in pronouncing final judgments upon the worth or worthlessness of your own and all other human experiences and motives, by your own too resolute decisions; for “every man shall have praise of God” (4:5). This “of God” is clearly the secret nerve of this whole (and perhaps not only this) section. The truth and the worth of the testimony of Christ lie in what in them happens to the man, happens from God; not what he is as man, nor what he makes of it, not in the word or the “gnosis” in man’s acceptance of it. “The Kingdom of God is not in word” (generally understood: not in the subjective constitution of man) “but in power” (I interpret: to be and abide in the freedom of God the Lord) (4:20). “For other foundation can no man lay than that which is laid, which is Jesus Christ” (3:11). God always remains the subject in the relationship created by this testimony. He is not transformed into the object, into man’s having the right to the last word: otherwise it is no longer this testimony, this relationship. “For who maketh thee to differ? and what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (4:7). “Was Paul crucified for you? or were ye baptized in the name of Paul?” he inquires (1:13) of his own admirers. Do not your own words—I am of Paul! I am of Apollos!—show that you are yet carnal and walk after the manner of men, and have not yet grasped who has made you what you are? What is Apollos? What is Paul? (3:3–5). What, indeed, can men be, with their names, standpoints, and partisan outlooks? Ministers at best, through whose testimony belief is awakened, each according to the special gift given him by the common Lord! answers Paul (3:5). For we are God’s fellow-workers (3:9; the emphasis is on the first, and not on the second word, as is the recent fashion of interpretation). Ministers of Christ and stewards of the mysteries of God (4:1), and you, who think you may or must swear by our name, you are God’s husbandry, God’s building (3:9), the temple of the holy God, which, for the latter’s sake alone holy, may not be defiled by over-weening self-deception (3:16–17). We men may plant and water, but “God giveth the increase” (3:6–7), and the fire of judgment, wherein will be made manifest what our work is worth or not worth, will pass over us all without exception; and we must make up our minds to see the whole of our work perish, rejoicing to escape this fire ourselves: to be saved, not because of, but in spite of, the work in which we took such pride (3:12–15). Paul therefore withstood the Corinthian factions: they take God for their own, His right of judgment, His honour, His freedom. You do not belong to, you are not in the service of Paul, Apollos, or Peter: on the contrary, everything is yours in Christ, is at your feet, at your service, is your property—the world, life, death, present and future, all are yours, and ye are Christ’s and Christ is God’s! (3:21–23). You could and should accept our testimony, the burden of which is man’s direct relationship to God, gratefully dismissing the witness after he has rendered God’s service to you, giving God Himself the honour! And now Paul does not dismiss as just modesty and humility, as the expression of a natural and justifiable need of assistance, the fact that the Corinthians make no use of this “All is yours!” of this sovereignty over all human leaders and followers, but deliberately range themselves under this or that flag. He condemns this proceeding, not as a proof of their weakness, but as an expression of the puffed-up egoism and consciousness of strength of the homo religiosus, albeit under the sun of Christian grace. With such religious movements, with such cultus of human programmes and names, one is apt to puff himself up, in a spirit far removed from real humility, against others who do not belong to the school or the clique (4:6), “that no one of you be puffed up for one against another.” The point he is making here is that they no longer realize that all they are and all they have has been received from God; that they feel full, rich, masters—in striking contrast to the feelings of him to whom they were appealing. Paul adds: “I would like to king it as you do!” (4:8). Strange inversion: while you are enthusing and intoxicating yourselves, and growing heated about what you have received from us, we ourselves, the messengers and bearers, stand there as the last, as those appointed to death, a spectacle for the world, for angels and men; fools for Christ’s sake; whereas you are wise in that same Christ, knowing everything so much better; strong where we are weak, honoured where we are despised … we scapegoats for the whole world, an offscouring of all! (4:9–13). Such are the religious individuals in whose admiration and under whose flag the Corinthians have made such splendid headway that they have forgotten to fear God, and have thus lost that which these individuals in reality brought them! The warning which closes this train of thought is comparatively simple; it runs: Turn over a new leaf, return to the cause, to God’s cause now, to the origin of your Christianity, to your begetting in Christ, which Paul might claim as his own achievement, though “ten thousand instructors” have passed over them. As a summons to return to Paulinism this would be a denial of all that has been said above: it is, however, a return to Paulinism only in so far as the last fragment of Paulinism consists in its own abnegation and suppression. “Wherefore, I beseech you, be ye followers of me” (4:16). The context makes this unmistakably clear: Come down from your wisdom, from your self-content, from your wealth, from the kingly consciousness which now fills you as Christians; come down from the brilliance of the all too Greek Christianity into which you have strayed, and, if you want to sail under the Pauline flag, come down into the foolishness and ignominy of Christ, where the truth is, where not man, not even the Christian man, but God is great, and where I, Paul, your father in Christ, am to be found.

The fundamental significance of this remarkable harangue, which I have substantially reproduced as it appears in chapters 3 and 4, emerges mainly from chapters 1 and 2, to which we must therefore revert. Here Paul sets out the theoretical assumption on which his exhortation is based. It is not meet that the testimony of Christ should be made an object of religious athleticism and brilliance, as the Greek religious world was fond of doing, regarding in an all too human manner the Great, the Estimable, the Amazing simply in the relation of Either-Or. Paul said: It is simply the relationship of foolishness to wisdom, the wisdom of God, which is not as the wisdom of a man. He who with the Greeks seeks wisdom, his own wisdom, which he can inscribe upon a banner, with which he can posture, with which he can dogmatize, with which he can acquire something, such an one is as much astray as if, like the Jews, he had sought after the visible signs of the advent of the Son of Man. He finds only foolishness, nothing but sheer unintelligibility, just as the other, the Jew, finds here nothing but disgust and disappointment at the manifest absence of signs of majestic splendour (1:22–23). Even as is God’s wisdom, so too is the testimony of Christ shrouded in complete obscurity, and eludes any clumsy attempt to apprehend or comprehend it. It is the word of the Cross (1:18), of salvation, that is only of God, that can only come to us from God, and ever and always comes from God alone. So are things placed in the scales in the Cross of Christ, which is the focus of the testimony of Him; on the one side, death is the last, the absolute last which we can see and understand; on the other side is life, of which we know nothing at all, which we can only comprehend as the life of God Himself, without having in our hands anything more than an empty conception thereof—apart from the fullness that God alone gives and His revelation in the resurrection. But in this section Paul, assuredly of set purpose, is not yet speaking of the resurrection. He intends here to enforce the preaching of the Cross against the religious vivacity of the Corinthians in its remorseless negativeness as the insoluble paradox, as the angel with the flaming sword in front of the shut gates of Paradise. Incisively he says (1:17) that to preach the gospel with wisdom of words (perhaps it would be nearer the meaning to translate this “wisdom of life”) is to make the Cross of Christ void; when he declares (1:18) that the power of God, the royal freedom of God, which creates and gives salvation to the saved, can only be foolishness in the eyes of those who are perishing; that God destroys the wisdom of the wise and brings to naught the understanding of the prudent; when he inquires almost ironically: “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” (1:20); when he says that, according to the wi...

Indice dei contenuti

• Cover
• Title Page
• Copyright
• Introduction
• Foreword
• Contents
• Chapter I: The Trend of First Corinthians 1–14
• Chapter II: The Resurrection Chapter
• Chapter III: Explanation of 1 Corinthians 15