Abstract
Throughout its history, the Christian Church has commonly assumed that God’s own being or nature is the opposite of ours. Human existence is conditioned by the spatial and temporal order of creation, so God is thought to be a-spatial and eternal. Yet this does not account adequately for the biblical witness concerning God. Karl Barth radically claims that God is not merely spatial but that God has His own space and even is His own space. Barth bases this assertion upon an actualistic epistemology instead of the metaphysical framework grounding much of the Christian Church’s conceptualizations of God. Barth defines spatiality as a characteristic way of lovingly and freely being personally present with another distinct being in a rightly ordered relation. Beyond the discussion on the perfection of omnipresence, Barth does not directly develop this perfection further. However, his theology of spatiality underlies much of his theology, evident in his use of spatial language. Additionally, apparently lacking in Barth studies or elsewhere is a comprehensive theology of space or spatiality that begins by concretely considering God’s own space and His perfection of spatiality. This thesis aims to develop an actualistic theology of spatiality through an expositional exploration of the spatiality of the triune God in the theology of Karl Barth, primarily from his Church Dogmatics. Secondarily, this study addresses the issue of the spatiality of human beings that is encompassed by the divine spatiality. Considering the questions how is God present to Himself and also to us, in proper relation and distinction, further indicates how we are present to God and to each other both in appropriate and inappropriate relation and distinction.
The thesis begins with Barth’s epistemology and doctrine of God. Barth’s doctrines of the Trinity and omnipresence are revisited after engagement with his doctrine of election in the light of Bruce McCormack’s critical reading of Church Dogmatics. After focusing on the spatiality of the triune God in His unity, through Barth’s doctrines of God and election, the spatiality particular to each mode of God’s being in His work is explored. First, the creative spatiality of God the Father as Creator and Lord of the covenant is investigated through a consideration of Barth’s doctrines of creation and providence in addition to the spatiality of His human creature and covenant partner. Second, the reconciling spatiality of God the Son is explored through Barth’s doctrines of the incarnation, justification and sanctification, along with the spatiality of human beings who are sinners and unfaithful covenant partners. Third, the redeeming spatiality of God the Holy Spirit is explored through Barth’s pneumatology, ecclesiology and eschatology, which also illuminate the spatiality of God’s reconciled covenant people in the community and in the consummation, completing this study.