Introduction The Problem This thesis is concerned with how theologians approach and organise their theology, and more specifically with that aspect ofapproach concerned with the influence ofa particular source. This is undertaken in order to show the breadth and depth ofKarl Barth's influence on a sub-group ofNorth American evangelicalism referred to as 'new evangelicalism'. The aim is to demonstrate that such a sub-group exists, and is defined by the influence ofBarth upon its approach to theology. I Our point ofdeparture is that the end ofmodernism, with its rationalist agenda, has made way for a new post-modernist approach that studies theology in the context of a lived experience. It requires the examination ofthe theologians' writings in the context oftheir biography. Clearly biography provides the rationale for the presence of sources in the theologian's work. Indeed, theological influences which present themselves at key moments ofa theologian's development become the storehouse from which theological works are produced. Therefore it is proposed that sources are derived from influences upon the lived experience ofthe theologian. It is argued that influences (including significant mentors, parents, important encounters with literature, and life changing experiences) impinge on a theologian's thinking. They form the body of material upon which the theologian draws in the formulating ofhis or her theological motifs, or subject matter. These motifs contribute to the pursuit ofthe theologian's agendas; that is, what it is that they want to achieve in their writings. These elements combine to form the structure ofa theological work. It is important to examine the work oftheologians in this manner to assess how they re-interpret existing data in order to bring fresh light to bear on it for the edification ofthe contemporary Christian community. Various scholars have reflected on the various studies on 'approach' in evangelical theology. For example, Clark Pinnock referred to works by Richard Lints, I An important recent study has been undertaken by D. Densil Morgan into Karl Barth's reception in Wales. Morgan cited the significant theologians, proposed the reason for his reception, and studied the influence Barth had in this group. See D. Densil Morgan, 'The Early Reception ofKarl Barth's Theology in Britain: A Supplementary View', in Scottish journal ofTheology, Vol. 54, No.4, 2001, pp. 504-527. 1 John Woodbridge, Thomas McCominsky, and Robert Johnston? One must also add the important contribution made by Donald Bloesch in his 1992 publication: A Theology of the Word ofGod: Authority and Method in Theology,3 and the more recent Renewing the Center, published by Stanley Grenz in 2000.4 However, in his New Dimensions in Theological Method Pinnock made the observation that "(t)here remains a lacuna of formal studies.,5 The situation has also been noted by Alister McGrath, who contended that there is widespread agreement within the evangelical theological community that evangelicals have not given this topic adequate attention.6 This thesis seeks to address, in part, these concerns. It will do so by outlining the way in which Karl Barth influenced a group oftheologians and how this has manifested itselfin their writings. Explanation ofthe Method A study ofapproaches to theology is a task that seeks to describe how theologies are put together and why they are constructed in the manner in which they are. It is argued that the approach taken by a theologian comes about as a result ofthe influences that have guided and shaped the theologian's thinking. Influences come in a variety of ways. These include, for example, childhood experiences offaith in the family, important mentors, and the experiences ofchurch life. Later, significant influences may include important works read and engaged with, as well as theological seminaries or colleges attended, along with a variety ofChristian organizations an individual might become associated with. These influences, emerging over time, and within a given context, affect a theologian's mature theological articulation. Previous sources are sometimes added to by more sources, producing newer theological outcomes. In other instances, new sources may be added to a theologian's thinking in the event ofdramatic life experiences that set the theologian on a whole new direction. A single encounter, for example, can change a theologian's total orientation or help to decide, along with a 2 C. Pinnock, 'New Dimensions in Theological Method', in New Dimensions in Evangelical Thought: Essays in Honor o/MillardErickson, (ed) David Dockery, InterVarsity Press, Downers Grove, 1998, p. 199. 3 D. Bloesch, A Theology o/the Word ofGod: Authority and Method in Theology, InterVarsity Press, Dowers Grove, Illinois, 1992. 4 S. Grenz, Renewing The Center, Baker Academic, Michigan, 2000. 5 C. Pinnock, New Dimensions in Theological Method, p. 199. 6A. McGrath, 'Evangelical Theological Method: The State ofthe Art', in Evangelical Futures: A Conversation on Theological Method, (ed) J. G. Stackhouse, Baker Books, Grand Rapids, 2000, p. 15. 2 variety ofconcurrent influences, the path he or she believes must be followed. These influences become sources used by the theologian. Sources serve a number ofpurposes in a theological work. They provide the building blocks used to produce the theologies. Sources give an indication ofthe theologian's past influences and the kind oftheology he or she seeks to formulate. Theologians, for a variety ofreasons, are led to explore established authors in the field and these become their predominant sources. They are chosen because they have advanced ideas that seem creative from the theologian's point ofview. A theology may be made up ofa variety ofsources ranging the span oftheological history. Evangelicals, such as Donald Bloesch, ofthe United Church ofChrist, and Thomas Oden, a Methodist, quote sources from Scripture, the early church, the Reformation, the Puritans, the early Methodists, the leaders ofthe Evangelical Awakenings, and the present.7 Other sources include schools ofthought, such as the Patristics, Reformers or Puritans. In Millard Erickson's Christian Theology, for example, a modified Calvinism in the Baptist tradition is supported by a dominance ofreferences to Reformed theologians, whereas Arminian or Wesleyan sources are barely mentioned.8 Theologians use sources in a variety ofways in the construction ofcertain theological motifs, which are those themes, issues, and doctrines that the theologian writes about. Various schools ofthought emphasise different motifs. Wesleyans, for example, typically emphasise the motifs ofholiness and Christian perfection. Calvinists, on the other hand, usually stress the sovereignty ofGod and the motifofgrace. North American Calvinism typically relies upon the sources ofthe Reformers- notably Calvin, and the Old Princeton theologians such as Archibald Alexander, Charles Hodge and B.B. Warfield.9 Its usual motifs include the sovereignty ofGod, the predestination of 7For examples see: D. Bloesch, Essentials ofEvangelical Theology: Voll, Harper, San Francisco, 1982. Bloesch reveals that his primary mentors include Isaiah, Jeremiah, St. Paul, Augustine, Calvin, Luther, Kierkegaard, Forsyth and Karl Barth. ibid., p 4. Thomas Oden seeks a definition from "classic consensual teaching'. Who are they? "Above all, they are the ecumenical councils and early synods that came to be often quoted as representing the mind ofthe believing church... ""Classic" in this definition includes classic Reformation sources from Luther, Melanchthon, and Calvin through Chemnitz and Ursinus to Wesley and Edwards and consensus-bearing Protestant formularies consistent with ancient consensual exegesis.' T. Oden, Life in the Spirit: Systematic Theology: Vol. 3, Harper, San Francisco, 1992, p. 1. sM. Erickson, Christian Theology, 2nd ed. Baker Books, Grand Rapids, 1998. 9 Old Princeton theology is one ofthe most influential theologies in the United States, "from the founding ofPrinceton Seminary in 1812 until the reorganization ofthat institution in 1929. The first professor at Princeton Seminary, Archibald Alexander, epitomized a great deal ofthe Princeton tradition in his own life...His intellectual sources were Calvin, the Westminster Confession and Catechisms, the Swiss theologian Francois Turretin, and the Scottish philosophy ofcommon sense.' M.A. Noll, 'Old Princeton Theology', in Evangelical Dictionary ofTheology, (ed) W.A. Elwell, Baker Books, Grand Rapids, 1984, p.877. 3 the elect, and grace. lO Motifs are used by theologians as they seek to promote their theological agendas. This may amount to promoting Calvinism as true biblical teaching, or ofpresenting John Wesley's theology as the best articulation ofevangelicalism for today. Here the objective is to investigate in detail the ways in which Barth became an important source for a number ofnew evangelical theologians. It is essentially an observation and reflection on their approaches to theology. The thesis does not attempt to analyse the accuracy oftheir reading ofBarth. Indeed, the present study is not solely about Karl Barth, but the theology ofthe 'new evangelicals' who benefited from their encounters with Barth in various ways. The theologians discussed in this thesis did not seek to replicate Barth but utilise elements ofhis theology for the benefit oftheir agendas. Influences that led to Barth being a significant source in their theologies will be studied and interpreted, as will the nature ofthe