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Emil Brunner
Emil Brunner (1889–1966) is one of the “Three Bs” (Barth, Brunner, and Bultmann) who shaped Christian theological studies in the twentieth century. Brunner and Karl Barth are the undisputed champions of the theological revival known as neo-orthodoxy, and the two of them did more than any others to prepare for the resurgence of historical biblical Christianity in the Western world today. Brunner was part of the wrecking crew that dismantled the house of liberal theology with its humanistic view of Jesus Christ, its optimistic view of man’s goodness, and its progressive idea of history as inevitably leading to the kingdom of God. The core of Brunner’s theology was the coming of the i...
The Cambrian
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Kierkegaard's Influence on Theology: German Protestant theology
Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.
Christian Theology for a Secular Society
"It's hard to be the only one." That single sentence from a teenage congregant sums up the conviction that motivated Christian Theology for a Secular Society. In these dying days of Christendom, the reality that most Western Christians face is living out their faith as a minority in the midst of a culture that is at every level--personal, institutional, and societal--secular in nature. While most living in Western societies still affirm belief in God and often other vaguely recognizable Christian beliefs, these affirmations frequently have little to do with how daily life is lived. The idea that the God best known to us in Jesus Christ is actually in charge of life is foreign. For most, Chri...
Proceedings
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