The resurrection of Jesus Christ is as primal, and more so, than original creation itself. It is such because original creation (i.e. Genesis 1–2) was always intended for greater things, in Christ. We can see creation’s original telos or purpose foreshadowed in something as narratively specious as God walking in the Garden of Eden in the cool of the day; well we might see that as a foreshadowing. The point is that creation, in the Bible always pointed beyond itself; it always had something grander about it that gave it its orientation. What we see eventuating in the resurrection of Jesus is where creation finds its proper ground, and orientation. If this is so, everything in creation starts there; including how we as creatures in the creation think of God. If original creation was a product of God’s grace the first time around, then how much more is re-creation in the resurrection of Jesus Christ formed and shaped by God’s grace in Christ?
It is this reality that I find so compelling about the truth and reality of the resurrection. The resurrection is not something that Christian apologists are charged with proving; the resurrection of Jesus Christ is the act of God’s re-creation of the world. It is God breaking into His own creation and radically setting the world on a fresh rotation that truly orbits around the Son, Jesus Christ. I am hopeful that many of you can appreciate how radical all of this is towards everything; towards how we think of God; where we go to think of God; how this then impacts a theological ontology and epistemology; how it impacts Christian spirituality so on and so forth.
To this end—i.e. attempting to elucidate how significant the resurrection of Jesus Christ is for us today, and for our daily lives as participants in His triune life—I want to share something from Dawson on Karl Barth’s thinking relative to history and faith. As we read what Dawson articulates on Barth’s theology here, I want to lead in with something offered up by John Webster; Webster speaks to how a proper theological order ought to impact the way we think God and thus do theology—Webster’s point resonates with what we will hear about Barth’s theology insofar as Barth’s theology starts precisely where Webster says theology ought to start, with God revealed in Jesus Christ. What I hope is impressed upon the Christian reader is the idea that we do not prop up God by way of apologetical or philosophical activity; instead, we are given our reality by God’s act upon us, by His voice to us which rings most profoundly in His re-creative act in the re-creation of all things in Jesus Christ (Romans 8).
John Webster writes this of how proper Christian thought ought to run, particularly in regard to doing theology (which I want to say all Christians to one degree or another are engaged in whether they are conscious of that or not):
. . . prolegomena to systematic theology are an extension and application of the content of Christian dogmatics (Trinity, creation, fall, reconciliation, regeneration, and the rest), not a “predogmatic” inquiry into its possibility. “[D]ogmatics does not wait for an introduction.” The fact that in its prolegomena systematic theology invokes doctrine means that this preliminary stage of the argument does not bear responsibility for establishing the possibility of true human speech about God, or for demonstrating how infinite divine truth can take finite form in human knowing. Prolegomena are, rather, the contemplative exercise of tracing what is the case, and explicating how and why it is so.
In other words, God confronts us with His voice, with His life; He is prior to us in every way, just as the Creator logically precedes His creation—or as the case may be, His re-creation.
With this framework in place let’s now hear from Robert Dale Dawson on how Barth thinks this out from the fundamental and primal basis of the resurrection of Jesus Christ. It is this that I find so compelling towards everything.
. . . The question of faith and history is one which assumes that the death of Jesus Christ is a contingent truth of history and by definition not a universal truth of reason. Barth objects to this conceptuality and rejects it on the grounds that it is inappropriate to the reality of the death of Jesus Christ as an act of God. The death of Jesus Christ cannot be understood for the reality it is except that it is understood as the reality of the whole of humanity in him, immediately and directly embracing all of history. To pose the question of faith and history is to deny that what has come to us definitively and finally in the crucifixion of Jesus Christ is our judgment, end and death which we have no capacity to transcend. Barth is indefatigable in his opposition to the separation of the question of the absolute comprehensiveness of the being and act of Jesus Christ from the question of the relation of faith to its historical referent.
Many of Barth’s critics come up short at this point, because of an inadequate understanding of the grounds of Barth’s refusal to grant interpretive priority to presuppositions and contingent issues which arise from various critical standpoints external to the gospel. Barth comes to terms with the problem as one that is inherent in the gospel and arises out of the gospel, and hence, for Barth, is as such a real and substantive issue.
For Barth, Lessing’s question is understandable in as much as it represents a supreme interest to disguise our relationship to Jesus Christ as one which is ‘purely historical and therefore mediated and indirect’ to be apprehended as a mere recollection. In Barth’s view the question of faith and history is a question which arises from a pervasive human need, that is,
the need to hide ourselves (like Adam and Eve in the garden of Eden) from Jesus Christ as He makes Himself present and mediates Himself to us; the need to keep our eyes closed to that about which we ask with such solemn concern, taking ourselves and our ‘honesty’ with such frightful seriousness; the need to safeguard ourselves as far as this movement of flight allows against the directness in which He does in fact confront us, against His presence, and the consequences which it threatens.
It is only in this attempt to elude the real problem that the question of historical distance takes on such importance. The question merely reflects our desperate attempt to flee from the reality which confronts us in the risen Jesus. The only way to explain our fear of this reality, the reality of our death in him, is that this reality is really present in his resurrection, and as such is the occasion of our fear of and flight from it. Hence, for Barth, even our rejection of him has its ground and occasion in Christ’s resurrection presence with us.
Profound and deep thinking. So for Barth the resurrection of Jesus Christ is the new ground for all things; and it thus must be by christological reality, where all Christian thinking must start in every way. For Barth there is an upheaval-ness about the resurrection of Christ; it confronts us where we are, it is not simply a datum of history past. For Barth the resurrection is a present reality just as sure as the world itself is upheld by the Word of God’s power in Jesus Christ; in other words there’s an immediacy about God’s presence to us because His resurrection presence is indeed the reality of the world: past, present, and future.
For Barth all philosophical reflection about God, by Christians or not, is put to death at the cross of Jesus Christ; and all resource for thinking God is only provided for in and from the re-created and mediatorial humanity of Jesus Christ. Given our fallen predispositions as humans, Christian or not, we don’t like being told how to think of God; we would rather press back into the dignity of our own collective humanity and dictate to God who He is—but for Barth (and for me) to do this is mythology.
If any man be in Christ he is a new creation, the old has passed the new has come. II Corinthians 5.17
 Webster, “Principles of Systematic Theology,” 57.
 Robert Dale Dawson, The Resurrection in Karl Barth (Burlington, VT: Ashgate Publishing Company, 2007), 97-98.