“Dialectic” goes all the way back to Plato and refers to the Socratic method of dialogue found in Platonic texts. In a nutshell, this dialectical method is a dialogue between two people holding differing views, with the aim being to arrive at a resolution. So instead of being a dead end, the contradictory points of view are instead a starting point for further conversation.
The dialectical model of Hegel (a.k.a. the Hegelian dialectic) is made up of three parts:
- Thesis. Which gives rise to…
- Antithesis. Which is then resolved by…
- Synthesis. Which acts as a new thesis, thus giving rise to a new antithesis, then a further synthesis, etc. This cyclic dialectical process is repetitive but most importantly, it is progressive.
Two early-twentieth century Swiss theologians, Karl Barth and Emil Brunner, are often credited with taking the dialectical method and applying it to Christian theology. This is said to have been, in part at least, the reactionary result to liberal Protestantism and the crisis that Europe found herself faced with after World War I and its aftermath. Barth’s book Der Romerbrief was the manifesto of this new movement.
The dialectical method of theology recognizes that the very heart of theology is inherently a contradiction. How can the finite know the infinite? We cannot speak about God with just affirmations. Rather, there must be affirmation and negation, thesis and antithesis, the dogmatic and the critical. The outcome of this is the synthesis between the tensions of the thesis and antithesis. So how can the finite describe the infinite? The answer is a dynamic (not static) interfacing of faith with both our affirmations and negations of who God is.
Instead of seeing the biblical text as a series of propositions to be extracted and synthesized into a systematic theology, the dialectical method embraces the unresolved tensions in the text and enters into a dialogue with the text by the dialectical process. The dialectical process maintains that revelation about God does not occur in systematizing propositions about God from the Bible, but instead occurs in the dialogue between individuals and God, through the tension of thesis and antithesis. The dialogue is still ongoing today as the truth is continually unfolded to the Church. I don’t speak for God, but neither does anyone else, yet our talking together about God is part of the process of giving God a voice.
I usually do not comment, but after reading through a few of the
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comments here Theological Terminology: Dialectical Diglotting.
I actually do have a few questions for you if it’s allright. Could it be just me or do a few of these remarks appear like they are left by brain dead visitors?