I think I was dimly aware that an entire theology of creation (and a theological anthropology as part of that) was lurking beneath the surface of my previous post.
But — a bit like rubbing detergent or saliva on the inside of your snorkelling mask — it took this dazzling gem from the Church Dogmatics III/4 to bring things into sharp focus for me:
[God] takes man so seriously in his vocation to be in covenant with Him that He calls him to freedom in fellowship, i.e., to freedom in fellowship with others. He calls him to find himself by affirming the other, to know joy by comforting the other, and self-expression by honouring the other. (Section 54.1, pages 116-117)
I find this so helpful. For one thing, it traces the same arc I’ve launched myself upon in beginning to flesh out a properly biblical notion of enjoyment (e.g., wrapping it up with other-regarding behaviour like giving and sharing — or, as Barth specifies it here, with affirming, honouring, and comforting).
But it’s the location of this claim within the sweep of the Church Dogmatics that really excites me.
You see, in Sections 52-56 Barth is busy drawing out the ethical implications of the theology of creation he has developed in Book III — which might be better labelled a Christology of creation.
This is exciting because it doesn’t only confirm my hunch that enjoyment is the tip of a much larger iceberg. It also suggests the kind of shape that this submerged theology needs to have in order to yield a distinctively Christian alternative to the reigning ‘ethics of otherness’.
In the ethics of otherness trailblazed by the likes of Immanuel Levinas and Jacques Derrida, difference is absolute. All we can (ethically) do is tremble before the claim of the other as other — in a kind of mirror image reversal of the revulsion supposedly characterising the sort of ethics Levinas et al rail against. The tyranny of the self — and people like me — is replaced by the tyranny of the other.
What Barth invites us to imagine by contrast is a way of placing the other beside the self.
It is only in doing so that we will find the conceptual freedom to forge well-differentiated connections between ourselves and others. Perhaps even allowing for the full range of ethically justifiable responses to otherness — between the extremes of knee-jerk exclusion and indiscriminate embrace…