The Road to Emmaus has to be my favorite setting and theme in the whole of the Bible; other than Revelation 21–22. So when I come across studies that engage with this theme I am always enthralled by it. I just finished Edwin Chr. van Driel’s book Incarnation Anyway (an excellent study and read!). Because I am severely time-pressed I won’t be able to adequately engage with the critique he offers of Barth on resurrection, but I at least wanted to share a short revealing passage of the way van Driel’s critique works. Full disclosure: I agree with van Driel in regard to his critique of Barth’s conception of time and how that implicates a doctrine of resurrection and new creation. Indeed, this is the theme I am so enthralled by; i.e. New Creation! After much prior development, here is, in a nutshell, van Driel’s critique of Barth and the idea of resurrection as it functions in Barth’s theology of time and recreation:
Eschatological human beings are thus embodied creatures—Christ as the firstborn, than, in the general resurrection, followed by all others. If this is true, it will not do to say, as Barth does, that the being of Jesus Christ was perfect and complete by the time of his death, and that resurrection and ascension are no more than the revelation of Christ as the man he had been. Nor will it do, as Barth’s recapitulation model does, to conceptualize eschatological consummation as the preservation of the lived life, instead of the continuation of the creature’s temporal life. Embodiment implies a continuation of time. Bodily actions are, essentially, temporal events. Breaking bread, eating a fish, embracing a friend—these are actions that cannot take place in a timeless existence. Further, a life that still unfolds in time cannot be called completed. Therefore, Christ’s being, Christ’s life and identity cannot be presented as completed by the time of his death, nor can the resurrection be analyzed as solely a revelation of a life lived. A completed life has no future, but Christ does. A life lived no longer participates in time, but Christ does. The recapitulation model needs to be rejected: it falters on the embodied nature of the resurrected One. The eschaton is not the conservation of a life definitively ended by death. Instead, the eschaton is the harvesting of a new life; a life born out of the old as the crop is born out of the seed.
As I noted, we won’t have time to address the technicalities that van Driel has treated in a much fuller and developed form; prior to this critique. But suffice it to say, I think van Driel is right to critique Barth on this front. Don’t worry, I still love Barth; but I don’t want to read anyone uncritically.
In summary: Barth thinks things in terms of an actualist and completed event; including Christ’s parousia. When applied to certain doctrines this does things to them; sometimes I find it helpful and beneficial for the theological task, other times I do not. The point van Driel is raising contra Barth is a point at which I think Barth’s theology falters indeed. I think actualism, by-and-large, is the better way to go; I think Barth’s “post-metaphysical” narratival mode (attempting to think things as narrated in the history of salvation as attested by Holy Scripture) is still the better bend we can take in the road of theological methodology. But at certain points I think we must demur; or at least I must.
 Edwin Chr. van Driel, Incarnation Anyway: Arguments for Supralapsarian Christology (Oxford: Oxford University Press, 2008), 148-47.