One of the most significant implications is Barth’s claim that ordinary human beings access God’s revelation in Jesus Christ only indirectly, through creaturely realities which, in themselves, lack the capacity to impart knowledge of God. According to Barth, God’s Word comes to human beings in a flash, as a momentary act of God through creaturely realities that, precisely as they are used by God in his self-revelation, also veil, contradict, and conceal him. For example, since Jesus Christ alone is
the Word of God, God’s revelatory act, we “do the Bible poor and unwelcome honour if we equate it directly with this other, with revelation itself” (
CD I/1, 112). For him, therefore,
the Bible is rendered at best a fallible witness to revelation whenever God chooses to use it for this purpose (“The Bible is God’s Word to the extent that God causes it to be His Word, to the extent that he speaks through it;”
CD I/1, 109). This explains why Barth interprets inspiration as a description of God’s miraculous influence on the biblical authors and readers, rather than, as the New Testament teaches, a short-hand reference to the fact that all Scripture is, itself, “breathed out by God [
theopneustos]” (
2 Tim. 3:16) and so is, itself, the “living and active” (
Heb. 4:12) Word of God. This orthodox understanding of inspiration, of course, is indispensable to the gospel, because it is in the Scriptures that learn of Jesus Christ, and it is by the Scriptures inspired by his Spirit that we enjoy ongoing fellowship with the triune God in faith-wrought union with Christ (cf.
John 15:7–10, 17:17;
2 Cor. 3:16–18).
Barthian Theology - The Gospel Coalition