Band 16, Heft 1

This essay deals with a profile of devotion that is presented in the famous book “On the destiny of Man” by 18th century theologian Johann Joachim Spalding. It follows the assumption that the primary concern of the ‘Neologie’ was not the problem of reason and revelation, but a restored and modified piety. This type of piety has been influential for Liberal Protestantism in general.

This article explores the writings and thought on the Decalogue of the eminent nineteenth-century English poet, Christina Rossetti, especially in her volume, “Letter and Spirit. Notes on the Commandments”. It offers a corrective to several imbalances in the existing literature. First, scholars who admire Rossetti as a literary figure often neglect and even misunderstand or distort her Christian thought. Second, the study of the history of biblical interpretation has generally excluded women's voices. Third, a preoccupation with the rise of biblical criticism has led scholars to ignore the continuation of devotional and ecclesial readings of Scripture in the nineteenth century and beyond. Rossetti's biblical interpretation is richly attentive to the women of the Bible and to the interests of women readers. It also reflects her Anglo-Catholic identity. Christina Rossetti offers a heightened treatment of the Decalogue which invites readers to realize that the implications of each of the Ten Commandments go wider and deeper than they have hitherto assumed, thereby awakening a greater sense of their own sinfulness.

Karl Barth's review of Franz Overbeck's posthumously edited volume, “Christentum und Kultur”, was part of a larger and ongoing episode of theological name-calling in the early 1920s, one that involved numerous other personal relationships, events, letter-correspondence, and intellectual resources. The full story remains untold, however, and assessments of Overbeck's influence on the Swiss theologian have been inconclusive. In this article, I contextualize Barth's review and argue that the primary impetus for his interaction was the identification of important counter-criticisms to the charges and accusations he was receiving from various reviewers of the first Romans commentary, Adolf von Harnack in particular. Following an introduction to Overbeck's life and thought, I provide an exposition of Barth's review. This occasional work operated on multiple levels: as a summary, polemical, and constructive piece. While Overbeck generally corroborated Barth's emerging two-world eschatology, reinvigorated the time-eternity and God-man diastases, and encouraged his thinking about Urgeschichte, these themes were important secondarily as the basis for a more general attack against theological accommodationism and bourgeois religion. Whatever Barth finally understood or misunderstood about Overbeck's critical thought and interpretation of early Christianity, it was the attack itself by Overbeck and especially the criticisms he produced against shared “liberal” opponents that were the initial objects of Barth's curiosity.

Pope Benedict XVI's lecture at the University of Regensburg recently showed that liberal theology is not only an epoch of the past. Now it also serves as a disputable alternative among rivalling understanding of Christianity. This essay, however, demonstrates its timeliness on the basis of Wilhelm Herrmann's and Rudolf Otto's analyses of Luther, which have received little attention in research concerning liberal theology. Far beyond hero worship, their interpretations can be regarded as exemplary forms of a methodically deliberated culture of remembrance. It also plays a central role in both authors' oeuvres. In addition, this case study demonstrates that the reconstruction of intellectual history and systematic concepts can be mutually relevant and productive. While Herrmann receives important contributions from Luther for a contemporary Christology, Otto develops a theory of religious experience in a nutshell based on the reformer's view of the Holy Spirit.

This edition of till now largely unpublished correspondence between Paul Tillich and Dolf Sternberger dates from late 1933 until Tillich's death. The writer, essayist, journalist, and political scientist Sternberger was one of Tillich's most important students. In 1932, he was awarded a doctorate for his thesis on Martin Heidegger's notion of death. Until 1943, he worked for the „Frankfurter Zeitung“ and started to pursue an academic career after World War II. Despite their divergent paths through life, Sternberger and Tillich always maintained a close relationship.