[Dogmatics] does not have to begin by finding or inventing the standard by which it measures. It sees and recognises that this is given with the Church . . . . It stands by its claim without discussion.
Karl Barth, Church Dogmatics I/1, p. 12
It sounds like dogmatics begins with a denial of academic freedom – a ‘get out of criticism free’ card.
The first thing to say is: well, if it does, it does. That wouldn’t mean we would have to abandon dogmatics, though might mean that it could not find a home in certain kinds of academic institution.
The second thing to say, though, is that it doesn’t. If dogmatics is an investigation of the discourse of the church, measuring that discourse against its own criterion, then the existence and importance of the endeavour as an academic discipline is not dependent upon a demonstration of the truth of that criterion. Indeed, the existence and importance of such a discipline could even survive a demonstration of its falsity (supposing such a thing to be intelligible). The discipline does not earn its place in the academy only when it has convinced its academic colleagues from other disciplines that Jesus truly is Lord, still less when it has convinced them that they should accept such a claim without discussion.
What the discipline of dogmatics could not easily survive is the demonstration that the church it envisages did not exist, or that the discourse it pursued was not recognised in the church. (The discipline itself might still survive, I suppose, as a form of prophecy – the imagining of a non-existent church in the hope that it might come into being – but it is hard to see how it could then find a home in academic institutions.)
In other words, what Barth says here about the ‘certainty’ of dogmatics’ criterion is not an illegitimate academic claim – because he is not using the word ‘certainty’ as it lives in the general discourse of higher education as a term bandied around between disciplines. This is an intrasystematic proposal: an argument about how certainty should be spoken of in the church, in relation to faith.
This post is part of a series on the opening of Karl Barth’s Church Dogmatics I/1.
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