I thought I would quickly share this from Dawson as well; on Barth’s doctrine of resurrection. For some reason I love this concept, it’s probably because it is so distinct from the usual ways I have thought of resurrection. As an evangelical resurrection has always been a touchstone related to apologetics and/or historiography in the field of higher critical Jesus Studies. It is more than refreshing to come across a theologian like Barth who simply approaches resurrection as a non-analogous novum; something for which all else in the created order hinges. It is refreshing to come across resurrection as a doctrine of re-creation, as if we must, as Christians, start all of our thinking about God and created reality (including ourselves) from there. This has to be one of the most ground breaking earth shattering things Barth has bequeathed to Christian theology; i.e. his doctrine of re-creation, or resurrection.
Robert Dale Dawson comments on this monumentally shaped doctrine of Barth this way:
A large number of analyses come up short by dwelling upon the historical question, often falsely construing Barth’s inversion of the order of the historical enterprise and the resurrection of Jesus as an aspect of his historical skepticism. For Barth the resurrection of Jesus is not a datum of the sort to be analyzed and understood, by other data, by means of historical critical science. While a real event within the nexus of space and time the resurrection is also the event of the creation of new time and space. Such an event can only be described as an act of God; that is an otherwise impossible event. The event of the resurrection of Jesus is that of the creation of the conditions of the possibility for all other events, and as such it cannot be accounted for in terms considered appropriate for all other events. This is not the expression of an historical skeptic, but of one who is convinced of the primordiality of the resurrection as the singular history-making, yet history-delimiting, act of God.
If you think you might be seeing some corollary with the classical patristic doctrine of creatio ex nihilo here I think you’d be right to see that; the idea that all of reality is contingent upon God’s Word.
TF Torrance has this line of thought in his thinking as well, and in this particular quote he comes at this in a bit of a different key from Barth:
All this means that any christological approach that starts from the man Jesus, from the historical Jesus, and tries to pass over to God, and so to link human nature to God, is utterly impossible. In fact it is essentially a wrong act: for it runs directly counter to God’s act of grace which has joined God to humanity in Christ. All Attempts to understand Jesus Christ by starting off with the historical Jesus utterly fail; they are unable to pass over from man to God and moreover to pass man to God in such a way as not to leave man behind all together, and in so doing they deny the humanity of Jesus. Thus though Ebionite christologies all seek to go from the historical Jesus to God, they can make that movement only by denying the humanity of Jesus, that is by cutting off their starting point, and so they reveal themselves as illusion, and the possibility of going from man to God is revealed as likewise illusory.
No, it is quite clear that unless we are to falsify the facts from the very start, we must face with utter and candid honesty the New Testament presentation of Christ to us, not as a purely historical figure, nor as a purely transcendental theophany, but as God and man. Only if we start from that duality in which God himself has already joined God and man, can we think God and humanity together, can we pass from man to God and from God to man, and all the time be strictly scientific in allowing ourselves to be determined by the nature of the object.
The moral of the story between both Barth and Torrance is that God’s Self revelation in Jesus Christ is brand new ground; it is foundational ground for how all else might be conceived vis-à-vis God. In this frame there is grace (God’s life) preceding the original creation, and grace funding the second re-creation in the second Adam, Jesus Christ. In other words, there is no“natural” way (or purum naturum) to think the Christian God from; there is only what God has graciously given of himself in Jesus Christ. This is why the only analogy we will find in Barth’s and Torrance’s theologies respectively is either the analogy of faith or for Barth the analogy of relation; either way, the center for thinking God is only found in the faith of Christ—who is the telos and condition for all of creation and now re-creation. As David Fergusson says “the world was made so that Christ might be born.”
 Robert Dale Dawson, The Resurrection in Karl Barth (UK/USA: Ashgate Publishing Company, 2007), 13.
 Thomas F. Torrance, Incarnation, edited by Robert Walker, 10.
 Which means that philosophers have no access to God through philosophical categories ostensibly discoverable or latent in “nature.”