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I. Who Was Adolf Schlatter? Biography and Theology 20 1 This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: • This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. • A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. • This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. • The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. • When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Union with Christ Adolf Schlatter’s Relational Christology Michael Braeutigam Doctor of Philosophy University of Edinburgh 2014 Declaration I declare that this thesis has been composed by me, that it represents my own research and that it has not been submitted for any other degree or professional qualification. Edinburgh, April 22, 2014 i Abstract The present study is considered to be the first extensive work on the Christology of Swiss theologian Adolf Schlatter (1852–1938). As the title of this study suggests, we argue that Schlatter’s Christology reveals a distinctly relational trajectory. From this claim emerge two hypotheses to be probed, namely, first, whether the aspect of ‘relationality’ (Beziehung) is a correct reading of Schlatter and, if so, one has to demonstrate, secondly, to what extent Schlatter’s relational approach offers a sustainable Christology that adequately describes and explains the person and work of Jesus Christ in relation to God and to humanity. Instead of pursuing the classic two-nature treatment, Schlatter, based on his empirical realist method, develops a relational account of Jesus Christ against the backdrop of a distinct Trinitarian framework. Father, Son and Holy Spirit share a communion of will and of love which creates, shapes and upholds the life- story of the Christ. Based on his New Testament ‘seeing-act’, Schlatter pictures the Son as dependent upon the Holy Spirit and in continual obedience to the Father, who, through his salvific work, invites us to participate in the Trinitarian communion of love. The prime locus to probe the validity of Schlatter’s relational motif is his theologia crucis. Schlatter regards Jesus’ action on the cross as the significant relational movement of Jesus Christ first and foremost towards the Father, as ‘service to God,’ and on this basis, also to human beings, as ‘service to humanity.’ Jesus reveals his divinity on the cross as he is able to maintain fellowship with God in spite of God-forsakenness, mediated by the Holy Spirit, and he reveals his humanity by remaining in close communion with sinners, thus transforming them and gathering the redeemed into the new community of faith. Schlatter’s relational perspective provides not only a balanced view of Jesus Christ’s divinity and humanity, but also offers a highly creative way of investigating Jesus’ being in relation and his being in essence. This work suggests that Schlatter’s Christological approach offers much by way of promise both in its faithfulness to the New Testament witness and in its attempt to achieve a harmonious understanding of Christology and soteriology. ii Contents Declaration i Abstract ii Acknowledgments v Abbreviations vii Introduction 1 1. Why Adolf Schlatter? 1 2. Challenges and Character of this Study 9 3. The Roadmap: Chapter Contents 15 PART 1: Genesis and Context of Schlatter’s Christology 18 I. Who was Adolf Schlatter? Biography and Theology 20 1. The Sitz im Leben of Schlatter’s Theology (1852–75) 20 2. Theology and Church: The Pastorate (1875–80) 24 3. Christological Disputes in Bern, Greifswald and Berlin (1880–98) 27 4. An Impetus towards the Whole: Tübingen (1898–1938) 32 Conclusion 39 II. Where was Adolf Schlatter? 42 1. Between Idealism and Revival Movement 43 2. Between Ritschl and Confessionalism 70 3. Schlatter Zwischen den Zeiten 103 Conclusion 126 Interlude 129 PART 2: The Shape of Schlatter’s Christology 131 III. The Sehakt: Empirical-Critical Realism and the Unified Christ 134 1. Faith-based Empirical-Critical Theology 134 2. The New Testament, History and the Unified Christ 141 Conclusion 149 IV. The Denkakt (I): Jesus in Relation to God 150 1. Essential Union and Volitional Union 156 iii 2. Volitional Union, Filial Obedience and the Holy Spirit 161 3. Jesus’ Divinity, his Personhood and Intra-Trinitarian Love 167 Conclusion 173 V. The Denkakt (II): Jesus in Relation to God and Humanity 175 1. Jesus’ Double-Relationship 175 2. Jesus’ Gottesdienst: Fellowship in Forsakenness 179 3. Jesus’ Menschendienst: Establishing the New Community 193 Conclusion 205 VI. The Lebensakt: Organic Volitional Union with Christ 207 1. Human Volition, Cognition, and History 211 2. Christ, the Spirit and Volitional Union 214 3. Organic Volitional Union 216 4. Expressive Realism and Union with Christ 228 Conclusion 231 Epilogue: Christology after Schlatter 233 Bibliography 238 Works by Adolf Schlatter 238 Secondary Sources 243 iv Acknowledgments In the process of writing a substantial piece of academic research, one incurs many a debt. I thus gladly acknowledge the help and support of a wide range of people, none of whom can be charged with any deficiencies of this work. First of all, I wish to thank my doctoral supervisor, Professor Paul T. Nimmo. An astute theologian of first rank and exceedingly supportive supervisor, Paul’s attention to detail together with his enthusiasm for the project made these past three years a thoroughly delightful research experience. His scholarly excellence and constant drive for clarity and precision remain exemplary to me and made me a more careful thinker and theologian. My secondary supervisor, Professor David Fergusson, ensured that the project would be in accordance with his own high standards of scholarship, for which I am deeply grateful. During my previous postgraduate studies, I enjoyed the privilege of studying under the supervision of Professor emeritus Donald Macleod, whose rigorous and reverent lectures in systematic theology fuelled my enthusiasm for Christology. In many ways, this project is an extrapolation of these classroom encounters, and I thus gladly and thankfully dedicate this work to him. Professor Andrew McGowan, with whom I discussed the viability of this project back in 2008 on a beautiful day in Louisville, has remained a loyal supporter for which I am very grateful. Professor Andreas J. Köstenberger has been very generous in taking time to discuss significant questions with a view to translating Schlatter’s prose during my visit at Southeastern Baptist Theological Seminary in 2010. I am particularly grateful to Dr Werner Neuer, who offered helpful clarification with a view to biographical and historical questions. I would also like to express my appreciation to Dr Andreas Loos for his willingness to engage in critical interaction on key issues of Schlatter’s Christology. v In 2010 and 2011, I had the opportunity to spend several weeks conducting research as the resident Puchinger Scholar at Princeton Theological Seminary’s Kuyper Centre and I gratefully acknowledge the Centre’s generosity and support. I also wish to thank the kirk session and the congregation of Buccleuch & Greyfriars Free Church in Edinburgh, among whom I had the privilege of serving as an elder in the past couple of years, a constant reminder that theology is a function of the church, a truly Schlatterian premise. I have been helped along the way by stimulating conversations with my friends, Dr James Eglinton, Fiona Christie, Dr Bill Schweitzer, John Scoales and Prof Christian Sturm, and I am grateful to Dr Thomas Wehr and Dr Hans Burger who read parts of the manuscript and offered constructive feedback and counsel. Finally, I am indebted to Thea Willenburg, who patiently helped me decipher Adolf Schlatter’s intricate handwriting in his unpublished documents. To my parents, my sister and to my wife Jenni: Vielen Dank für Eure Unterstützung. All errors and shortcomings remain my own. SDG vi Abbreviations The following list indicates the abbreviations used for central works of Adolf Schlatter. All other abbreviations follow Siegfried M. Schwertner, IATG: Internationales Abkürzungsverzeichnis für Theologie und Grenzgebiete, 2nd ed. (Berlin: de Gruyter, 1992). Andachten Daß meine Freude in euch sei: Andachten. 3rd ed. Stuttgart: Calwer Verlag, 1957. “Atheistische Methoden” “Atheistische Methoden in der Theologie.” BFChTh 9, no. 5 (1905): 228-250. “Aus dem innern Leben “Aus dem innern Leben der Schule Ritschls.” KiFr 20 der Schule Ritschls” (12/1886): 409-417. “Barth’s Epistle to the “Karl Barth’s Epistle to the Romans.” In The Beginnings of Romans” Dialectic Theology, edited by James M. Robinson, translated by Keith R. Crim, 121-125. Richmond, VI: John Knox, 1968. “Bedeutung der Methode” “Die Bedeutung der Methode für die theologische Arbeit.” TLB 31, no. 1 (1908): 5-8. Die Bibel verstehen Die Bibel verstehen: Aufsätze zur Biblischen Hermeneutik. Edited by Werner Neuer. Giessen: Brunnen Verlag, 2002. “Briefe über das Dogma” “Briefe über das Christliche Dogma.” BFChTh 5, no. 5 (1912). “Christologie der “Die Christologie der Bergpredigt.” KiFr 21 (10/1879): 321- Bergpredigt” 328. “Christi Versöhnen und “Christi Versöhnen und Christi Vergeben.” EvKBlW 59 Christi Vergeben” (1898): 161-165. Dogma Das christliche Dogma. 2nd ed. Stuttgart: Calwer Vereinsbuchhandlung, 1923. Ethik Die christliche Ethik. 3rd ed. Stuttgart: Calwer Vereinsbuchhandlung, 1929. vii “Christologie und “Christologie und Soteriologie.” Bern: lecture, 1884. Soteriologie” Landeskirchliches Archiv Stuttgart, Bestand D 40 [No. 192]. “Christus und Christentum, “Christus und Christentum, Person und Prinzip.” BFChTh 8, Person und Prinzip” no. 4 (1904): 5-24. “Dienst des Christen” “Der Dienst des Christen in der älteren Dogmatik.” BFChTh 1, no.
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