Karl Barth's doctrine of repentance

[dms1972]

Anyone familiar with Barth enough to say where in his Dogmatics he talks about repentance

 

[Always in His Presence]

who?

 

[PloverWing]

who?

Karl Barth, one of the major theologians of the 20th century.

Karl Barth - Wikipedia

en.wikipedia.org

I have read some of his work, but I have not read Church Dogmatics, so I am not knowledgeable enough to reply to the OP's query.

 

[Dan Perez]

who?

And I never head. of him. !!

And. the Greek word REPENT. //. METANOEO. is a verb. in. the AORIST TENSE. , in. the ACTIVE VOICE , Christ has His hand. in

Acts 2:38. , in. the IMPERIATIVE MOOD. which a COMMAND FOR Israel to REPENT in. the PLURAL. and receive

the GIFT of. the. HOLY SPIRIT. and be BAPTIZED (. THE GREEK WORD FOR WATER //. HYDOR IS NOT. IN. THE GREEK TEXT )

And only 3000 , SOULS were SAVED in. that instance !!

dan p

 

[dms1972]

Could you possibly explain the the tenses for me, I am not sure the meaning AORIST?

 

[Xeno.of.athens]

Anyone familiar with Barth enough to say where in his Dogmatics he talks about repentance

Karl Barth’s doctrine of salvation centres on the person of Jesus Christ as both the electing God and the elected man, with salvation understood as a divine gift grounded in God’s self-determination to be God in this particular way (Church Dogmatics II/2, §32). Barth rejects any human contribution to salvation, including moral effort or religious achievement, emphasising instead that humanity is reconciled to God solely through Christ’s life, death, and resurrection (Church Dogmatics IV/1, §59). Regarding repentance, Barth does not treat it as a prerequisite for salvation but as a response to the reality of reconciliation already accomplished in Christ. In Church Dogmatics IV/2, §64.2, he writes that repentance is “the act in which man recognises and confesses that he is in the wrong before God,” yet this recognition is itself enabled by the grace of God through the Holy Spirit. Thus, repentance is not a human initiative but a divinely prompted acknowledgment of the truth of one’s condition and the mercy already extended. Barth’s soteriology radically reorients traditional views by placing divine action at the centre, with human response—such as repentance—flowing from, rather than initiating, salvation.

 

[Dan Perez]

Could you possibly explain the the tenses for me, I am not sure the meaning AORIST?

And the AORIST. TENSE means is a simple Past tense and it correspomds. to our. past tense.

AND you can GOOGLE IT , but I have book called A MANUEL GRAMMER OF THE GREEK. NEW THEAMENT

by DANA. and MANTEY. and try a CHRISTIAN USED BOOK STORE and have brought a lot books by. ROBERT

C BROCK

that has NOTES , but he died many years ago , AND HAD. the opportunity. to visit his ASSEMBLY. in FLORIDA. and what a

TEACHER. and you can ask anything. an. be glad to help anytime. !!

And there is the PERFECT TENSE , Is a. present. results. is based on. a PAST ACT

The INDICATIVE MOOD. used to express Facts

the SUBJUNCATIVE MOOD , WHICH. ARE POSSIBILITIES. of thing that can HAPPEN

And the Imperative MOOD. to Express Commands

dan p

 

[Xeno.of.athens]

Could you possibly explain the the tenses for me, I am not sure the meaning AORIST?

In Koine Greek, the aorist tense refers to a type of verbal aspect rather than a specific time frame, and it typically conveys a simple, undefined action—often viewed as a snapshot or whole event without regard to its duration or repetition. Unlike English past tense, which focuses on when something happened, the aorist in Greek highlights the nature of the action itself, commonly used to describe events that are complete or viewed as a single unit. One may understand that the aorist can appear in various moods—indicative, subjunctive, imperative—and while it often translates as past tense in the indicative mood, its true function is aspectual, not temporal.

 

[bbbbbbb]

Karl Barth’s doctrine of salvation centres on the person of Jesus Christ as both the electing God and the elected man, with salvation understood as a divine gift grounded in God’s self-determination to be God in this particular way (Church Dogmatics II/2, §32). Barth rejects any human contribution to salvation, including moral effort or religious achievement, emphasising instead that humanity is reconciled to God solely through Christ’s life, death, and resurrection (Church Dogmatics IV/1, §59). Regarding repentance, Barth does not treat it as a prerequisite for salvation but as a response to the reality of reconciliation already accomplished in Christ. In Church Dogmatics IV/2, §64.2, he writes that repentance is “the act in which man recognises and confesses that he is in the wrong before God,” yet this recognition is itself enabled by the grace of God through the Holy Spirit. Thus, repentance is not a human initiative but a divinely prompted acknowledgment of the truth of one’s condition and the mercy already extended. Barth’s soteriology radically reorients traditional views by placing divine action at the centre, with human response—such as repentance—flowing from, rather than initiating, salvation.

Thank you for the excellent, concise summary. It is much appreciated.