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As Burnett explains, the crux of Barthbs legacy is his abandonment of the hermeneutical tradition of Schleiermacher, which had had such a profound influence on Christian thought in the nineteenth and twentieth centuries. This hermeneutical tradition, which began with Herder and extended through Dilthey, Troeltsch, Wobbermin, Wernle, and Barth himself prior to 1915, is characterized by its attempt to integrate broad aspects of interpretation, to establish universally valid rules of interpretation on the basis of a general anthropology, and by its reliance on empathy.
Barthbs discovery that bthe being of God is the hermeneutical problemb implied that the object to be known should determine the way taken in knowing. This fundamental insight brought about a hermeneutical revolution that gave priority to content over method, to actual exegesis over hermeneutical theory. The development of Barthbs new approach to Scripture is especially evident in his "Romerbrief" period, during which he developed a set of principles for properly reading Scripture. Burnett focuses on these principles, which have never been discussed at length or viewed specifically in relationship to Schleiermacher, and presents a studythat challenges both bneo-orthodoxb and bpostmodernb readings of Barth.
This is a crucial piece of scholarship. Not only is it the first major book in English on Barthbs hermeneutics, but it also employs pioneering research in Barth studies. Burnett includes in his discussion important material only recently discovered in Switzerland and made available here in English for the first time -- namely, six preface drafts that Barth wrote for his famous Romans commentary, which some regard as the greatest theological work of all time.
In making a major contribution to Barth studies, this volume will also inform scholars, pastors, and students whose interests range from modern Christian theology to the history of biblical interpretation.
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