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• W4383646568 abstract "Apocalyptic Humanism in Hauerwas and Barth Declan Kelly (bio) Stanley Hauerwas, Fully Alive: The Apocalyptic Humanism of Karl Barth (Charlottesville, Virginia: University of Virginia Press, 2022), 218 pages. Theology’s apocalyptic turn at the end of the nineteenth century and the beginning of the twentieth had the character famously assigned to all revolutions: impossible until it was inevitable. The impossibility of an apocalyptic turn in theology was, somewhat ironically, initially declared by those responsible for rediscovering the eschatological-apocalyptic core of the New Testament – Johannes Weiß and Albert Schweitzer.1 There could be no going back to the ‘mythical’ worldview of apocalyptic, they reasoned; the best we could hope for was a translation of its core ideas into language more acceptable and relevant to modern ears. With the publication of Karl Barth’s commentaries on the Book of Romans, however – the first edition in 1919, the second in 1922 – what was once considered impossible soon became inevitable. Far from finding the thought of the biblical writers to be outdated and irrelevant, Barth heard in their apocalyptically-charged witness a word that was desperately needed. The First World War had shattered the illusion of unhindered progress and called a halt to the ease with which the upbuilding kingdom of God could be identified with the spread of Western Christianity and civilisation. Far from being a relic of the past, then, apocalyptic was recognised by Barth as an indispensable idiom for contemporary proclamation of the Gospel by which ‘the whole concrete world is dissolved and established’ and in which God’s ‘effective pre-eminence over all gods’ is disclosed and apprehended.2 Themes long-considered an embarrassment to theologians – God’s conflict with anti-god powers, eschatological expectation, ‘dualistic’ thinking of various sorts – were now constituent of a movement at the forefront of Protestant theology. The apocalyptic revolution instigated by Barth has found numerous adherents: Ernst Käsemann, J. Louis Martyn, Martinus de Boer, Beverly Roberts Gaventa, and Philip Ziegler, to name but a few. It has been a point of contention whether Stanley Hauerwas belongs on such a list. ‘Some may even doubt my identity with Barth’s project’, Hauerwas notes in the introduction [End Page 247] to Fully Alive (p. 4). His association with theological movements such as post-liberalism, virtue ethics, narrative theology, and ecclesiocentrism have led some to believe Hauerwas’s theology antithetical to a certain kind of Barthian apocalypticism.3 Others, Hauerwas included, think this conclusion to be wide of the mark. Douglas Harink suggests that apocalypticism ‘pervades’ Hauerwas’s thought,4 while Brock and Hargaden highlight ‘the centrality of the apocalyptic horizon in Hauerwas’s thinking’.5 Fully Alive can in fact be read as Hauerwas’s attempt to display what he and Barth have in common, namely, an ‘apocalyptic humanism’. What I offer here is not a blow-by-blow account of each of its chapters, but an exploration of some of its themes that connect (or potentially disconnect) Hauerwas and ‘Barthian apocalypticism’. I Hauerwas introduces Barth as an apocalyptic theologian for our apocalyptic time. He describes the coronavirus pandemic as a seemingly ‘apocalyptic moment’ that has ushered in a ‘new world’ – a world in which it is starkly revealed to us that, in the end, ‘we are all going to be dead’ (1–2). This apocalyptic time requires an apocalyptic theologian, and, as Hauerwas reminds us, ‘If there has ever been an apocalyptic theologian, Barth surely deserves that description’ (1). Hauerwas thinks of Barth as an apocalyptic theologian in two respects. First, Barth himself lived through an ‘apocalyptic time’. His theology was formed during the devastation of the First World War and came to maturity during the Second. Second, and more decisively, Barth ‘saw the world as forever changed by a Galilean peasant’ (p. 1). There are four elements to this terse ‘definition’ of apocalyptic worth highlighting. First, apocalyptic, for Hauerwas, is about ‘seeing’ something – moreover, as the rest of Fully Alive (as well the entirety of Hauerwas’s body of work) makes clear, it is about learning to see something. Second, the perspective of apocalyptic is cosmic. The apocalyptist sees a ‘world’. Third, what is seen is not something that has always been..." @default.
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• W4383646568 date "2023-06-01" @default.
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• W4383646568 title "Apocalyptic Humanism in Hauerwas and Barth" @default.
• W4383646568 doi "https://doi.org/10.1353/stu.2023.a901530" @default.
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