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Michael GibsonPrinceton Theological SeminaryDr. Daniel MiglioreSpring 2005

Into the Far Country: The Happy Exchange and the Doctrine of God in Barth

Introduction

The Alexandrian Christological position is notably summated in the axiom of

Gregory Nazianzen, that which he has not assumed he has not healed, 1 bringing to bear

the inseparability of the work of Christ and the person of Christ. Gregory, here, follows

the theological trajectory of Athanasius, articulating a defense of the consubtantiality of

Jesus Christ with God and with humankind as the Christological and soteriological key

against the Arian attack on the person of Christ. 2 Athanasius perceived the centrifugal

importance of maintaining the full deity and, concomitantly, the full humanity of Jesus

Christ, for this contains the total downward and upward vectorial movement [God]

became human that [humankind] might be made God.3

Thus, Athanasius, and theAlexandrian theologians who followed, developed the doctrine of the happy exchange as

the key theological image, the upshot of Christology; this idea of the exchange that Christ

as the Word of God took on a fully human form in order to heal humankind and make

humanity capable of unity and communion with God, which is imaged forth in the union of

11 Gregory of Nazianzus, Epistle 101, in Christology of the Later Fathers , ed. Edward Hardy,

Library of Christian Classics, vol. 3 (Philadelphia: Westminster Press, 1954), 218. [References to thisvolume will be abbreviated CLF ]. The upshot of this axiom is emphasized more strongly in Gregorysfollowing clause: but that which is united to his Godhead is also saved. For a discussion on theCappadocian theologians as a stream within the Alexandrian tradition, see Aloys Grillmeier, Christ in theChristian Tradition , trans. J. S. Bowden, (New York: Sheed and Ward, 1964), I: 271-290.22 See J. N. D. Kelly, Early Christian Doctrines ,(Oxford: Clarendon Press, 1978), 226-236, 284-288,377-385; and, G. L. Prestige, God in Patristic Thought , (London: S. P. C. K. Press, 1956), 209-218.33 Athanasius, De Incarnatione 54, in Patrologia Graeca , ed. J-P Migne, vol. 25 (Paris, 1884), 192B.

Notice the Greek text: au>tophsen, i{na h


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the divine and human in Christ Himself became instantiated as the framework of an

Incarnational Christology .4

The pivotal point of the doctrine of the happy exchange is the economic movement

of God into human flesh, taking upon Gods self the hell of human sin and judgment, in

exchange for a new way, a new being, in which humankind is set on the path of

righteousness, or rather gifted with divine righteousness, and brought on the way to full

participation in the divine (for these patristic theologians the teleological goal was theosis).

In this manner, the Incarnation of Christ and the cross and resurrection are a fully

consonantal and symphonic movement of God for us , that is Gods movement in whichGod takes upon Gods self our condition in exchange for a new, a divine condition. 5 The

doctrine of the happy exchange predicates human redemption and reconciliation upon the

assumption of human flesh by the divine Word of God in Jesus Christ, and his substitution

for us under Gods verdict upon our guilty flesh, and in the overturning of this verdict in

Christs resurrection new life and participation in God are mediated to humankind

through Christ and his participation in our condition .6

From the patristic tradition of Athanasius and the Alexandrian fathers, the doctrine

of the happy exchange was instantiated in the theologies of Luther and Calvin, and in the

broader Reformed and Catholic traditions. 7 These traditions locate the doctrine of the

exchange most centrally within Christology, particularly under the discussion of

44 Hans Urs von Balthasar, Mysterium Paschale , trans. Aidan Nichols, (San Francisco: IgnatiusPress, 1990), 11-41.55 Gregory of Nyssa, Catechetical Oration 27, 32, in CLF , 304-305, 310-311.66 T. F. Torrance, The Trinitarian Faith: the Evangelical Theology of the Ancient Catholic Church ,(Edinburgh: T. & T. Clark, 1988), 180-181.77 See Balthasar, Theo-Drama: Theological Dramatic Theory , trans. Andrew Louth, vol. 4: The

Action , (San Francisco: Ignatius Press, 1994), 244ff.

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soteriology, or as a part of an explication of the benefits of the person of Christ. 8 Karl

Barth, however, relocates the doctrine of the happy exchange, placing it within the broader

dimension of the doctrine of election, and recasting the doctrine of the exchange as a

consonant part of the Trinitarian doctrine of God. This essay will take up Barths

reconfiguration of the doctrine of the happy exchange, attempting to show: 1) Barths

resonance with and retrieval of the patristic theological tradition, and 2) Barths own fresh

theological construction of the happy exchange within the Trinitarian dimensions of the

doctrine of election; the central argument will be that Barth retrieves the doctrine from the

patristic Christological idea and re-appropriates it as a constituent element of the doctrineof God.

I will, in this, take the following course: first, I will provide a cursory examination

of the patristic doctrine of the happy exchange, particularly within Athanasius and Gregory

Nazianzus; second, I will show how Barth retrieves the doctrine of the exchange, making it

a central axiom of the doctrine of reconciliation; and, third, I will demonstrate the unique

relocation of the exchange by Barth within the doctrine of election, and underscore the

Trinitarian contour. I hope to show, in all this, that Barth provides a faithful, yet fresh and

dynamic reading of the patristic tradition, and constructs an innovative vision of the

doctrine of the exchange that is original in depth and dimension.

I.The central vision of Athanasius treatise On the Incarnation is that by the Word

becoming man, the universal providence has been known. For he was made man that we

might be made God ;9 in essence, Athanasius builds his argument around this very point, as88 E. g., Calvin, Institutes of the Christian Religion , 4.17.2, ed. John T. McNeill, trans. F. L. Battles,Library of Christian Classics, vols. 20-21, (Philadelphia: Westminster Press, 1954), 1362.99 Athanasius, On the Incarnation 54, in CLF , p. 107. The full force of Athansius point is better translated He was humanized that we might be divinized; see the Greek text in n. 3 above.

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it is the climax and culmination of his treatise. The treatise itself is Athanasius defense of

the divine identity of Jesus Christ as the eternal Word of God, who has entered human

history and taken on human flesh. Athanasius, here, attempts a careful articulation of the

Nicene faith, that Jesus Christ is consubstantial ( homoousious ) with God and with

humankind, for it is in this identity that human salvation consists. Athanasius posits that

the Word of God, who spoke creation into existence, is the self-same eternal Word who has

become enfleshed in Jesus of Nazareth, uniting to the divine, to Gods self, a fully human

body and nature, 10 thus bringing together the divine and the human.

For Athanasius, the Arian doctrine of Christ presents a fundamental aporia thatobstructs genuine human salvation, for, by positing Christ as the highest of creatures, or by

overturning Christ as fully divine, true human participation in the divine can never be

realized. Against this, Athanasius declares that Jesus Christ must be fully God, in that the

eternal Word is one with the Father and is properly and entirely of the substance of the

Father, so that this Word, joined to humanity in the flesh, by virtue of genuine divinity

and true humanity, communicates the divine to humankind, and, through the grace of God,

heals the broken and vitiated human nature by taking their place under the judgment of

God, and providing them participation by the resurrection of his flesh. 11 The doctrine of

the happy exchange has this double focus in view, that the divine and human must be fully

and equally present in the person of Jesus Christ, and that divine Incarnation leads to the

goal of the death and resurrection of Christ; Athanasius states:

He that was the very image of His Father, God the Word from everlasting,took upon Him the form of a servant, and in human shape submitted even to deathfor our sakes, and as a sacrifice of propitiation to His Father for us. And,

101 Athanasius, On the Incarnation 8, 9, in CLF , p. 62-63.111 Athanasius, Orations Against the Arians 1.15, trans. Henry Chadwick, (Oxford: Oxford UniversityPress, 1960), 27.

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likewise, it was for our sakes and for our advantage that the same person wasexalted and glorified; that as our human nature died in His, so it may be raised,exalted and glorified in His [raising] .12

With the Nicene doctrine of consubstantiality in purview, Athanasius launches out to

articulate the doctrine of the happy exchange as the pivotal point of human redemption.

The redemption of humanity, itself, depends upon the exchange that occurs in the Word,

through Jesus Christ and his death and resurrection specifically as an act that represents

humanity before God and God for humankind. Athanasius writes:

For this purpose, then, the incorporeal and incorruptible and immaterial Wordof God entered our world. He entered the world in a new way, stooping to our

level in His love and self-revealing to us. He saw the reasonable race wastingout of existence, and death reigning over all in corruption. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure thatdeath should have the mastery, rather than that His creatures should perish Hetook to Himself a body, a human body even as our own . Thus taking a bodylike our own, because all our bodies were liable to the corruption of death, Hesurrendered His body to death in place of all , and offered it to the Father. This Hedid our of sheer love for us, so that in His death all might die , and the law of deaththereby be abolished because, when He had fulfilled in His body that for which itwas appointed, it was thereafter voided of its power for [humankind]. This He didthat He might turn again to incorruption, and make them alive through death byappropriation of His body and by the grace of His resurrection. 13

The heart of the exchange, for Athanasius, is the life that is poured out upon

humanity, which results from the transaction that occurs between the Father and the Son in

the death and resurrection of Jesus Christ, a transaction that can only take place if this Jesus

Christ is at one and the same time fully the Son of God and the Son of man, that is that the

eternal Word has taken on a true human body. The incorruptible Word assumes corrupt

flesh, taking on our condition, and, thus, unites our condition with His own eternal

goodness in dying a sufficient exchange for all. put[ting] an end to corruption for all

121 Athanasius, Orations 1.41, p. 55.131 Athanasius, On the Incarnation 9, in CLF , 62-63.

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others. 14 The principle contained herein is that in Jesus Christ the eternal Word of God

changes places with us by becoming human and assuming our own condition, yet

remaining undefiled by our sin because of his own divine nature, and thus he takes our

place under the judgment of God upon our fallen condition, and heals the division between

us and God, mediating his unity with God to us through his own union with us in our

nature, and causing us to participate in the life of God through the power and grace of his

resurrection. T. F. Torrance notes that the happy exchange has the effect of finalizing and

sealing the ontological relations between every [human] and Jesus Christ. Thus our

resurrection is stored up in the Cross.15

Torrance locates this particularly in Athanasius,that in the exchange Christ penetrated into the perverted structures of human existence

[and] reversed the process of corruption for he has now anchored human nature in his

own crucified and risen being, freely giving it participation in the fullness of Gods grace

and blessing embodied in him .16

Athanasius develops further the correlation between the Incarnation and the atoning

death and resurrection of Christ, and the exchange, in which Athanasius has in view the

redemptive translation of [humanity] from one state into another brought about by Christ

who in his self-abnegating love took our place that we might have his place, becoming

what we are that we might become what he is .17 Athanasius stresses that the exchange

of the human condition for that of Christs, that is the translation of humankind from sin

and destruction into righteousness and eternal blessedness, lies in Jesus giving body for

body, and soul for soul, and a perfect existence for the whole man [which] is Christs

141 Athanasius, On the Incarnation 9, in De Incarnatione Verbi Dei , trans. Anonymous, (Crestwood:St Vladimirs Orthodox Press, 1953), 35.151 Torrance, Trinitarian Faith , 182.161 Ibid, 183.171 Ibid, 179.

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exchange. 18 In the Incarnate Christ, he gives up himself in the body for us and our

salvation by dying our death under the judgment of God, and thereby exchanging places

with us, and, as one of us, mediating righteousness and participation to us in the event of

the resurrection of his body .19 Athanasius confirms the Word, who in himself could not

die, accepted a body capable of death, so as to sacrifice it as his own for all; 20thus, the

Incarnation leads to the cross, and from the cross radiates salvation to us, as the Lord bore

our body in his own body .21 Athanasius states clearly that the Word sojourned among us,

and that the Word of God took upon Himself the punishment to be inflicted, and thus

justice was satisfied; and, by undergoing punishment in our nature , He applied to our persons the redemption wrought by it ,22 and thus made a glorious change in our

condition. 23 The resurrection, likewise, is the ultimate symbol and declaration of Christs

triumph over death, and the overturning of Gods judgment against us, so that the

resurrection of the body of Christ incorporates the resurrection of all humanity in his own

raising. 24

This vision hinges upon the idea of the communicatio idiomatum , the

communication of attributes. The importance of the Nicene position is fully in view,

whereby the coinherence of the divine and human in Jesus Christ is the central vehicle for

the actualization of the happy exchange. The participation of humankind in deification

depends upon and is predicated upon the participation of the Word in humanity, and

181

Athanasius, Against the Arians 1.17.191 Athanasius, On the Incarnation 32, in CLF , 86.202 Athanasius, On the Incarnation 20, in CLF , 74.212 Athanasius, On the Incarnation 9, in CLF 63. Bringing this out further, Athanasius states theWord of God out of great love for [humankind], at the will of the Father, invests Himself with our mortal

flesh, that by the shedding of His blood, He might purchase forgives and life for His assumed nature , uponwhich the first man had entailed mortality and death. In, Against the Arians 2.65: p. 159.222 Athanasius, Against the Arians 1.60: p. 77.232 Athanasius, Against the Arians 1.48: p. 62.242 Athanasius, On the Incarnation 32, in CLF , 86.

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concomitantly, the participation of humanity in the Word all bound up in the historical

person of Jesus of Nazareth. Athanasius, and the later Alexandrian theologians, rigorously

articulated a complex doctrine of the natures of Christ, which, as well, depended upon a

full-orbed doctrine of the Trinity, with the salvation of humankind at the fore, perceiving in

this that true participation is made possible only in this economic movement of God into

the flesh, in which the divine and the human are fully realized and brought into contact in

this one man. 25

The communicatio idiomatum is the central link between the metaphysics of

substitution and the metaphysics of participation; as Athanasius decisively defends the Nicene article of consubstantiality, it is in light of the necessity of full representation of

God and humanity in this one man, and in this one man is the communication to our nature

of his own very real divine nature .26 Substitution and participation, then, coinhere in this.

There is a working together of the divine and human in Christ, so that, for Athanasius,

there is a proper exchange and communication that occurs between the natures, which, in

turn, enables the actions of Christ to be transferred to us so that we are made true partakers

in the divine via the vehicle of Christs union with us, and the atoning exchange that

occurs in him. 27 Thus, the Incarnation, atonement, and participation hang together in this.

Athanasius, on the one hand, has substitution in view, saying that the Word of God

invests Himself with our mortal flesh , that by the shedding of His precious blood, He might

purchase forgiveness and life for His assumed nature ;28 and, on the other hand, holds out

252 See especially T. F. Torrance, The Christian Doctrine of God , (Edinburgh: T. & T. Clark, 1996),98-111. Torrance, here, identifies that Athanasius contrives of the vicarious humanity of Christ whoidentified himself with us in our lost and corrupt existence in order to heal and redeem us, and restore us to

participation in the eternal Life and Love of God based on the co-indwelling of Christ in the onto-relations of the Triune God and in humanity, pp. 100-102, 111.262 Torrance, Christian Doctrine of God , 143-146.272 See Grillmeier, Christ in the Christian Tradition , 200, 229.282 Athanasius, Against the Arians 2.65: p. 159

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that our participation is bound up in the transaction of natures, in that the Word, assuming

our nature, became the means and occasion of our regeneration, redemption, and

sanctification, in consequence of the union between our nature and His. 29 For Athanasius,

this a double movement of mediation in Jesus Christ, that is that the union of natures in

Christ communicates to our nature the healing and sanctity of the divine, and,

concomitantly, that the pivotal turn in the atonement and the resurrection is made real for

us by his representation of us and for us in virtue of being made one of us. The uniting of

the natures in Christ, effectually, binds us in his being, so that we are made sharers in his

death, in his resurrection, and through his exaltation and glorification we are made participants in his divine life as one with him and through him.

With this before us, the statement by Gregory Nazianzen, that which is not

assumed is not healed, becomes much clearer, and it is in line with Athanasius that

Gregory constructs his understanding of the atonement, and, more centrally for us, the

doctrine of the exchange. Gregory, according to Grillmeier, takes on a denser

understanding of the exchange that more heavily emphasizes the union of the natures in

Christ, and in this is bound up the redemption of humanity; 30 this can be observed in

Gregorys statement:

And that incarnating was that you might be saved because of this, that hetook upon him your deviated nature having conjunction with the flesh by meansof the mind. While his inferior nature, the humanity, became God because it wasconjoined with God and became one with him . In this the stronger part [i.e. thedivine] prevailed in order that I too might be made God in so far as he is mademan .31

292 Athanasius, Against the Arians 2.61: p. 154.303 Grillmeier, op. cit. , 282.313 Gregory Nazianzen, Orationes 29.19, in Patrologia Graeca , ed. J-P Migne, vol. 36, (Paris, 1886),100A.

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Balthasar notes that in Gregory the union of the divine and the human in Jesus Christ, and

in the reciprocal interchange, is the metaphysical key to human redemption, and is, in

effect, the key to the happy exchange in that he, as the leaven in the lump, hallow[s] all. 32

While Gregory did not have the Chalcedonian language at his disposal, he provided,

nonetheless, an analytical tightness that maintained a unity in distinction regarding the

union of the natures in Christ, which made way for an understanding of the communication

of divinity to humankind through the exchange. Torrance argues that Gregory understood

there to be the existence of a redemptive kinship between [humanity] and God effected by

the incarnation within which the atonement was accomplished ,33

so that the exchange, inGregory, has in view the full redemptive movement of the Incarnation and the atonement.

The happy exchange, for Gregory, encompasses Gods assumption of human flesh,

uniting to Gods own being our hopeless condition, and via Gods union with us transfers

to us a new standing, which is effectively secured in the atoning sacrifice of Christ in our

flesh and in union with God. God in Christ redeems us by taking our place, and by

allowing our human nature to be touched and affected by Gods own being and nature.

Gregory writes:

Let us become like Christ, since Christ became like us. Let us become divinefor his sake, since he for ours became [human]. He assumed the worst that hemight give us the better; he became poor that we through his poverty might berich; he took upon himself the form of a servant that we might receive back our liberty; he came down that we might be exalted; he was tempted that we mightconquer; he was dishonored that he might glorify us; he ascended that he mightdraw us to himself, who were lying low in the fall of sin. Let us give all, offer all,to him who gave himself a ransom and reconciliation for us. 34

323 Balthasar, Mysterium Paschale , 21; cf. Gregory Naz., Orationes 4.21. Here, Gregory states: that by himself he may sanctify humanity, and be as it were a leaven to the whole lump; and by uniting tohimself that which was condemned may release it from all condemnation, becoming for all men all thingsthat we are, except sin. [thus] uniting us, as God in visible form, to his Godhead, in CLF , 192.333 Torrance, Trinitarian Faith , 177.343 Gregory Nazianzen, Orationes 1.5; quoted in Torrance, op. cit , 180-181.

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The exchange, in Gregory, is fully an economical movement of God that has its basis in

the saving economy of the incarnation, and in the ontological depths of the humanity

which he made his own, as Torrance notes, and, therefore reaches its appointed end and

fulfillment through his transforming consecration of us in himself and through his

exaltation of us as one body with himself into the immediate presence of the Father. 35 In

this, Jesus Christ heals our despoiled humanity through his own union with our nature, and

assuming the penalty of our sinfulness in his own body; likewise, as he maintains his

divinity while in union with our nature, he transfers to us the righteousness that is his by

nature, and in his being raised from the dead, we are raised in union with him.In all, the exchange encompasses a matrix of relations: Father and Word/Son,

Father and humanity, Word and humanity in the Son, Son and Spirit, Spirit and humanity.

These relations are bound up intimately in the economic movement of the incarnation, as

Torrance notes, the soteriological exchange takes place within the constitution of the

incarnate Person of the Mediator, so that our creaturely evanescent existence is securely

anchored in the very being and life of God as Jesus Christ himself, in which since he has

been taken up into God, in him our humanity is given a place in God, and is thus

grounded in his eternal unchangeable reality, made sure through the relation of the Word

and the Father, now realized for us in the flesh. 36 We are, so to speak, raised into relation

with the divine on a new footing by virtue of Christs relation to us; the Spirit is given to us

to perfect the participation opened to us and graced upon us by Christs sojourning in the

flesh. 37 Our deification, then, which is the exchange of position, of standing in relation to

God, is the obverse of, and grounded upon, the enhumanization of the Word, and the

353 Torrance, Trinitarian Faith , 181.363 Ibid, 185.373 Athanasius, Against the Arians 1.46f: p. 60-62; Gregory Nazianzen, Orationes 5, in CLF , 194-214.

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giving of the Word in Christ to die in our stead, who then raises us into communion and

participation in the Triune God. 38

II.We now turn to the work of Karl Barth, and his vision of the doctrine of the happy

exchange. The analysis of Barth will be unfolded in two ways: first, in this section, I will

show Barths appropriation of the doctrine of the exchange within the context of his

doctrine of reconciliation, that it is a central element of his own understanding of the

atonement; second, in the section to follow, I will show that Barth relocates the doctrine of

the exchange antecedently in the doctrine of the election, making it a pivotal component of the doctrine of God primarily as an explication of God for us and, thus, grounding the

exchange in the eternal life of the Trinity.

As Gregory Nazianzen proclaimed the answer to the human plight is that the Word

clothed Himself in flesh and [conformed] to the conditions of our life with a view to our

liberation, to all those whom he would save, [unifying] our nature with God, and by this

[taking on of our nature], traversed the gulf that we should be deified; 39 Barth writes,

likewise, that God has become man in order as such, but in divine sovereignty, to take up

our case [It is] a real closing of the breach, gulf and abyss between God and us for which

we are responsible. 40 Barth, here, echoes the central theme of the patristic doctrine of the

happy exchange, locating the anchor of the healing of humanity and the clearing of the way

for human life in God within the economic movement of God in the flesh. Barth maintains

383 Athanasius, Against the Arians 1.38-39: p. 51-53; On the Incarnation 54, in CLF , 107f.393 Gregory Nazianzen, Orationes 35.3, in PG 36: 300C.404 Barth, Church Dogmatics , eds. G. W. Bromiley and T. F. Torrance, vol. IV: The Doctrine of

Reconciliation , trans. G. W. Bromiley, part 1, (Edinburgh: T. & T. Clark, 1956), 12. [All referenceshereafter CD, followed by vol./part and page number]. The correspondence between Gregory and Barth issharpened in view of Gregorys assertion, in the above passage, in a portion not quoted, which gives way toa doxology of Christs sovereignty and glory as the eternal Word.

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a connection between the assumptio carnis of Jesus Christ and the possibility of

participation noting that participation itself is made possible via the reciprocal identity of

Jesus Christ with us in the flesh, and with God in his eternal relation: Gods gracious

answer to our failure, Gods gracious help in our plight, is His participation in our

being, life and activity, and therefore obviously our participation in His because Jesus

Christ [is] the One who actually unites the divine being, life and activity with ours .41

Barths understanding of the happy exchange is grounded in the double movement

of mediation, in which God condescends towards humanity for the purpose of raising up

humanity, giving despoiled humankind a new existence through the communication of Gods own life to humanity, and in taking their plight upon Gods self and in Gods being,

thus eliminating or negating that which stands contrary to God. Barth writes that the

answer is that we ourselves are directly summoned, that we are lifted up , that we are

awakened to our own truest being as life and act, that we are set in motion by the fact that

in one man God has made Himself our peacemaker and the giver and gift of our salvation;

even more, we are put in the place which comes to where our salvation can come to us

from Him. 42 Thus, the exchange, for Barth, is the active movement of God on our behalf,

in which humankind is placed in a new position, on account of Gods own condescension

towards us, and his corollary upward movement that encompasses our being God takes

on our being to gift us with his own. Barth states more explicitly:

[God] submits Himself to the chains and wretchedness of the human creature;that he, the Lord, becomes a servant, and to that measure, and in exactly this,distinguished from the false gods, lowers Himself; and that man Jesus Christ, manwithout, similarly, loss or mutilation of His humanity, is, in the power of Hisdivinity, and so in the power of, and thanks to, the humiliation of God mannot divinized but rather divinely exalted. Thus we get: the abasement of God

414 Barth, CD IV/1:13, 18.424 Barth, CD IV/1:14.

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and the exaltation of [humanity]. in which He has introduced the new being of all. 43

Our exaltation, our participation resides in the actualization of the exchange in the

Incarnation, the taking on of our nature, and, concomitantly, in the atoning sacrifice of

Christ who takes our place before God , opening the way for us to be united to God . As

Barth writes, the conversion of the world to God has taken place in Christ with the making

of this exchange. There, then, in Christ the weakness and godlessness and sin and enmity

of the world are shown to be a lie and objectively removed once and for all; 44 this is,

objectively, anchored in the cross as a transaction between God and God, God and

humanity, within this one representative of us before God, as in the atonement it is a

matter of God and His being and activity for us and to us. And that means an alteration of

the human situation, the result of which is an altered being of [humankind], a being of

[humankind] divinely altered. 45 The atonement is, for Barth, the execution of the divine

judgment against sinful and faraway humankind, in which this judgment falls upon Jesus

Christ as our representative, as the eternal Word who has taken upon Himself our cause and

our being thus Jesus Christ takes our place under the judgment of God and, in this,

redirects the wrath of God away from us and mediates to us a new standing and a new

being. 46 Barth summarily iterates that the He took [the sins of humanity] out of the world

by removing in that exchange their very root, the [human] who commits them. What

434 Barth, Kirchliche Dogmatik IV/1 (Zollikan, 1953): 145-147; quoted in Balthasar, Mysterium Paschale , 81. Also, Barth, CD IV/1:92.444 Barth, CD IV/1:76.454 Barth, CD IV/1:91.464 Barth writes, It is the meaning and reach of the atonement made in Jesus Christ, the power of thedivine act of sovereignty in grace, that God willed not to keep to Himself His own true being, but to make itas such our human being and in that way to turn us back to Himself, to create the new [human being], to

provide for the keeping of the covenant, to give us peace with Himself. CD IV/1:91.

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counts now, what is reckoned to [them] is the righteousness of God which they are made in

Jesus Christ .47

In the exchange, God gives Gods own being to rescue perishing humanity,

stooping down to bind humanity to Gods self, and to give us a share in Gods own life

a new destiny. Barth avers that God has entered in, breaking into that circulus vitiosus of

the human plight, making His own not only the guilt of [humankind] but also [their]

rejection and condemnation, giving Himself to bear the divinely righteous consequence of

human sin allowing it to be fulfilled on Himself. 48 We are represented in Christ, in his

assumption of our nature and our condition, so that our sin and our plight are exchanged for his righteousness and his life. 49 Barth follows along the same ground as Athanasius, in this,

who states:

The Word, perceiving that not otherwise could the corruption of [humanity] beundone save by death to this end, being immortal, he takes to himself a bodycapable of death, that it, by partaking of the Word who is above all, might beworthy to die in the stead of all, and might, because of the Word which was cometo dwell in it, remain incorruptible. Whence, by offering unto death the body hehimself had taken, as an offering and sacrifice free from stain, straightway putaway death from all his peers. 50

The upshot, in this, is the anchoring of the exchange in the cross, and the dynamic

movement of the Incarnation towards the goal of substitution, wherein lies the fullness of

the possibility of participation in the depth and richness of the divine life itself, which is the

upward vectorial movement. The removal of sin and the penalty of death clears the path

for humanity; in this sense, God lowers Himself into our world, and with his own hands

474 Barth, CD IV/1:77.484 Barth, CD IV/1:175.494 Barth, CD IV/1:19, 75. 505 Athanasius, On the Incarnation 9, in CLF , 63.

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lifts up our being, drawing us into his own being and up into his life through the exaltation

of Christ, our representative, in his resurrection. 51

Barth is, in this, concerned to hold together the two movements of descent and

ascent of God and humanity within the context of two natures Christology. Humanity

cannot be rescued out of the morass of sin, decay and death without the incursion of God

into human history and into the human plight; moreover, humanity cannot be represented

fully without one who is identical with them. 52 Barth states the reconciliation of the world

with God takes place in the person of a man in whom, because He is also true God, the

conversion of all to God is an actual event. And, it is the person of a true man, like allother[s] in every respect. The conditions in which other[s] exist and their suffering are

also His conditions and suffering. He is altogether man just as He is altogether God.

That is how He is the reconciler between God and [humankind]. 53 While Barth rejects

certain features of the communicatio idiomatum , such as the tendency towards the

divinization of human nature through its union with the divine in the person of Christ, 54 he

upholds the salient point that the union of the divine and the human vere Deus vere homo

in Christ is the key to a fully realized exchange, and the pivotal point in the sealing of

relations between God and humankind, as in this one person, both parties are truly and

fully represented, and reconciled. There is in the person of Christ not only coordination in

difference, but also one of mutual participation for the sake of a common and single

work. Thus, when in Christs one divine person two natures met, they did so in a

515 Athanasius, Against the Arians 1.41-45; Gregory Nazianzen, Orationes 1.5; Barth, CD IV/1: 211,257.525 Barth, CD IV/1:133.535 Barth, CD IV/1:130.545 This concept is represented most fully by Gregory of Nyssa and Cyril of Alexandria. AlthoughBarth does not interact with these theologians, he levels a critical charge at a particular strand of Post-Reformation Lutheran theologians who posited a similar trajectory in their usage of the communicatioidiomatum . See CD IV/1:132ff.

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relation of mutual participation, indwelling or koinonia .55 The union of the divine and the

human opens a mutually reciprocal relationality in the person of Christ, who brings

together in harmonious koinonia the human, who is far off, and the divine, who comes to

heal and to save. Barth captures this succinctly stating that it was God who went into the

far country, and it is the human creature who returns home. Both took place in the one

Jesus Christ. 56 The happy exchange occurs within the midst of this transaction between

God and us in this one person Jesus Christ.

In Barth, the doctrine of the exchange is a reverse angle that opens to view the

doctrine of God, and is fully grounded in the being and act of God. Barth states that theconversion of the world to [God] took place in the form of an exchange, a substitution,

which God has proposed between the world and Himself present and active in Jesus

Christ . [In this] He Himself acted. 57 The doctrine of the Trinity, in fact, lies behind the

patristic doctrine of the exchange, in that this was the conceptual substantiation of the

identity of Jesus Christ as divine, as the eternal Word. Thus, the Nicene theologians, in

particular, were concerned to articulate a doctrine of the exchange with the Trinity in

view. 58 Yet, the forefront of the patristic discourses is the issue of substance, thus the work

revolves around the complex matrix of the substance of God, and the relation of the Word

to the divine being, and, likewise, the substance of natures in the person of Christ. Barth,

however, sharpens the focus on the person and relationality of the Triune God, in which the

doctrine of the exchange becomes a lens through which the doctrine of God, more

particularly the doctrine of the Trinity, is magnified.

555 George Hunsinger, Karl Barths Christology: Its Chalcedonian Character, in Disruptive Grace:Studies in the Theology of Karl Barth , (Grand Rapids: Eerdmans, 2000), 140. Cf. Barth, CD IV/2:116-117.565 Barth, CD IV/2:21.575 Barth, CD IV/1:75.585 See especially Prestige, God in Patristic Thought , 76-80, 213f.; Grillmeier, Christ in ChristianTradition , 203; Torrance, The Christian Doctrine of God , 80-82.

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The whole being of God, and the onto-relational matrix of the Trinity, is involved

in the doctrine of the exchange, for Barth, and it is into this center of divine life that

humankind is raised through the condescending act of the Triune God . The starting-point

is that Jesus Christ is the full revelation of God to humankind, 59and He is able to reveal the

Godhead to us in virtue of his relation to us and to God; but, for Barth, even more, this

whole movement of exchange, in the Incarnation and in the atonement, is a matter of the

Godhead. as this One who takes part in the divine being and event (as the Son of God He

is Himself God with the Father and the Holy Spirit), He became and is man. This means,

for Barth, the very Godhead, that divine being and event and therefore Himself as the Onewho takes part in it in this condescension, He is the eternal Son of the eternal Father.

This is the will of this Father, of this Son, and of the Holy Spirit. 60 The happy exchange

involves the whole being of God, it is the active engagement of the Trinity, who self-

determines to overcome the chasm between God and humankind, in which the Father wills

His own Word, his own Son, to condescend into the mire of human existence, to take the

human condition upon Himself, and to give the Son, united to humankind in Jesus Christ,

on behalf of us all, exchanging our sinful and negated being for His own righteousness, and

His own life. 61 The will of the Triune God is actualized in this event, and on display, and,

for Barth, it is nothing less than the sovereign movement of the whole God in this act for

us, so that totus Christus is totam trinitatam .

The happy exchange is at once, for Barth, a triplex opus that overruns the

boundaries of Christology; the exchange is fully a metaphysical and ontological act of the

595 Barth, CD 1/1:369; 471ff.; II/1:199.606 Barth, CD IV/1:129.616 Barth, CD IV/1:94-95; In CD II/1:261-262 Barth writes: God has not withheld Himself from[humankind] as true being, but that He has given no less than Himself to [humanity] as the overcoming of their need and light in their darkness Himself as the Father in His own Son by the Holy Spirit .

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triune God in multidimensionality it is simultaneously an event, an act that involves God

ad intra and ad extra , fully as pro nobis . Barth grounds and defines God upon this very

act, in which he says who the one true God is, and what He is, i.e. what is His being as

God, all this we have to discover from the fact that as such He is very man and partaker

of human nature. To put it more pointedly, the mirror in which it can be known He is

God is His becoming flesh. 62 God is, precisely, who God is in this act, and reveals

Himself and His whole being to us in this exchange by giving His own being, indeed His

whole being, to us for our reconciliation; God, in effect, goes out of Gods self to

participate in our being, while maintaining Gods own uniqueness and identity in Gods being, and thus, lifts us up out of the dross and gives to us a share in Gods being and

righteousness. 63 For Barth, it is the involvement of the whole being of God in our affair,

that is that God Himself has intervened in His own person, 64 in which the exchange is

fully a Trinitarian event the Father sends the Son, the Son obeys the Father and actively

takes on our condition, the atoning exchange occurs fully within the harmony of

relationship of Father to Son and Son to us. Barth draws, further, a symmetrical line

between the act of the Son and the Spirit, in which the Incarnation, death and resurrection

of Jesus Christ, and the communication of the exchange, is enacted in the Spirit:

The specific point we have to make is that the being and work of Jesus Christmust now be understood as the being and work of His Holy Spirit. Theappropriation of the grace of Jesus Christ ascribed to us, the subjectiveapprehension of the reconciliation of the world with God made in [Christ]

presupposes and includes within itself the presence, the gift and the reception, thework and accomplishment of His Holy Spirit. The particular existence of theSon of God as man, and again the particular existence of this man as the Son of God, the existence of Jesus Christ as the Lord who becomes a servant and the

626 Barth, CD IV/1:177.636 Barth, CD I/1:457-512. Compare Cyril of Alexandria, On the Unity of Christ , trans. JohnMcMcGuckin, (Crestwood: St Vladimirs Press, 1995), 66-70.646 Barth, CD IV/1:280.

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servant who becomes a Guarantor of truth is itself grounded in the being and work of the Holy Spirit .65

The exchange is, in essence, the symphonic orchestration of the Triune God on

behalf of Gods creation, in which God in Gods entire being comes to its rescue. The act

of exchange is consonantal with the being of the Trinity, and embraces a circular

movement which encloses humankind in the relational love and grace of the Father in the

Son through the Spirit to us. The exteriority of the act of the exchange encompasses the

economic vectorial movement of the Trinity in our direction through the Incarnation and

passion of Jesus Christ; there is, for Barth, an interior and antecedent ground of the

exchange the doctrine of election, to which we now turn.

III.Hans Kng asserts that for Barth the justification of humanity is temporally realized

in the cross of Jesus Christ but is truly, and essentially, grounded in Gods eternity in the

eternal gracious choice of God made in Jesus Christ in which He commits Himself to

sinful [humanity] and thus commits sinful [humanity] to Himself. 66 In effect, the doctrine

of the exchange, in all its contours and dimensions, is doubly grounded by Barth in the

eternal election of God, in Gods eternal will and in Gods own being . The doctrine of

election is, for Barth, the interior basis of the happy exchange actualized in our history, in

that it is an internal movement and decision of God for that which is not God, and it is an

eternal grounding of our relation to God and Gods relation to us in Gods own being .

Barth, in this, projects the doctrine of the exchange backwards into the eternality of

God, and into the Trinitarian life of God ad intra , resulting in Gods gracious movement

656 Barth, CD IV/1:148.666 Kng, Justification: the Doctrine of Karl Barth and a Catholic Reflection , (Philadelphia:Westminster Press, 1981), 13.

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ad extra . For, the doctrine of election is a multilayered and multidimensional movement of

the Triune God that has as its center the elect and electing Jesus Christ, who in his own pre-

existence unites with us and unites us with God. Barth writes that the Son of God

determined to give Himself from all eternity. With the Father and the Holy Spirit He chose

to unite Himself with the lost son of man. This son of man was from all eternity the object

of the election of Father, Son and Holy Spirit. And the reality of this eternal being together

of God and man is a concrete decree. 67 In the eternal election of God, Jesus Christ is

elected to be the representative and the redeemer of humankind, and, in this self-same

person, humanity is elected to unification with God through the Son. The eternal, electingdecree of God is the election of God in Gods self, of Jesus Christ, to become man, and to

take up our nature and our cause, and, in this, to elect our own participation in God. 68

The participation of humanity in God, which is the positive result of the exchange,

is from the very beginning, from the outset of eternity, grounded in Gods own electing

will and decision; 69 the election of Jesus Christ, and, concomitantly, our own election to

this end, is at the center of the eternal being of God. Barth declares that Gods first

thought and decree consists in the fact that in His Son He makes the being of this other His

own being, that He allows the Son of Man Jesus to be called and actually to be His own

Son. From all eternity [God] purports and wills [His] own impartation to the creature, the

closest union with it. 70 In this, the ontological structures of the exchange are pre-

temporally set in motion within the eternal decree of the Triune God, and within Gods

676 Barth, CD II/2:158.686 Barth, CD II/2:104.696 Barth, CD II/2:122; here Barth writes what can this election be but more grace, a participation inthe grace of the One who elects, a participation in His creatureliness, and a participation in His sonship.From its very source the election derives from the man Jesus.707 Barth, CD II/2:121.

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own being, and actualized within our history. 71 The election of Jesus Christ bears the

imprint of the exchange already within the eternal being of God:

We speak of [humanity] reconciled in Jesus Christ and therefore of the being

which is that of man in Him. The grace of God in which it comes and is madeover to us is the grace of Jesus Christ, that is, the grace in which God from all eternity has chosen [humanity] in this One, in which He has bound Himself to[humanity] before [humankind] even existed in this One .72

The eternal election of God, then, for Barth, is the binding of God to humanity out of Gods

own freedom and love, in which, within the Trinity itself, a decisive declaration is made for

the sake of humankind, and, in which, God freely determines and chooses to unite Himself

with us in order to free us for life and participation in the life of God. This is statedeffectively by Barth that the election of Jesus Christ is the eternal choice and decision of

God. and [His] self-determination is identical with the decree of His movement towards

[humankind]. This movement is an eternal movement, and therefore one which encloses

[humanity] in [their] finitude and temporality, and in this election God has elected and

ordained [humanity] to bear the image of [His] glory. 73

The election of God, of Jesus Christ, is an eternal decision by God of God pro nobis , one

that eternally grounds our participation in God through Gods election of Gods self to be

our reconciler and our redeemer; this election is Gods decision in Gods self to move

Gods own being towards us. 74 The very center of the doctrine of election is God, and in

Gods being and life, God makes from all eternity [the decision] to be God only in this

way, and in [this] movement towards [humankind] which takes on this form i.e. Jesus

717 Barth, CD II/2:179; IV/1:7.727 Barth, CD IV/1:92.737 Barth, CD II/2:92, 173.747 Barth, CD II/2:7.

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Christ Himself, 75 and thus the exchange is consonantal with Gods eternal election of

Gods self.

There is, further, an underside, or more properly speaking, a negative dimension of

the doctrine of election, which is the election of Jesus Christ to bear the No of Gods

judgment this is the anchor of Gods Yes to humanity, and is the obverse side of the

exchange. In the decree of election, that in Gods electing of Jesus Christ, is contained the

free movement of God in condescension; Gods decision in Jesus Christ is a gracious

decision. In making it, God stoops down from above. 76 Gods decision in election

encompasses the Incarnation and atoning sacrifice of Christ, so that at once God elects totake on Gods own self the judgment and wrath that would be deservingly placed on

humanity. In this, the election of God is the election of Jesus Christ to suffering, rejection,

negation, and punishment on our behalf. 77 God elects the happy exchange in the election

of Christ, by electing Christ to the cross:

The rejection which all [humankind] incurred, the wrath of God under whichall [people] lie, the death which all [human beings] must die, God in His love for [humanity] transfers from all eternity to Him in which He loves and elects them,and whom He elects at their head and in their place. God from all eternity ordainsthis obedient One in order that He might bear the suffering which the disobedientdeserve and which for the sake of Gods righteousness must necessarily be

borne. For all those then whom God elects in His Son, the essence of the freegrace of God consists in the fact that in this same Jesus, God who is the Judgetakes the place of the judged, and they are fully acquitted 78

757

Barth, CD II/2:91. Barth states with similar force that in one and the same person He must be both elected man and the electing God. [This] tells us that before all created reality, before all being and becoming in time, before time itself, in the pre-temporal eternity of God, the eternal divine decision as suchhas its object and content the existence of this one created being the man Jesus of Nazareth, and the work of this man in His life and death, His humiliation and exaltation. It tells us further that in and with theexistence of this man the eternal divine decision has as its object and content the execution of the divinecovenant with [humankind], the salvation of all [humanity], CD II/2:116.767 Barth, CD II/2:10.777 Barth, CD II/2:122-125, 161-162, 164-167, 173.787 Barth, CD II/2:123, 125.

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The exchange is grounded from all eternity in this divine decision, for election is the

eternal will of God to give Himself for the sake of [humankind]. 79 The significant turn,

and singular uniqueness, of Barths rendering lies within this dimension that the true heart

of the happy and wondrous exchange is contained within the decree of election not in the

decision of some to salvation and some to damnation but that in this election God

commits Gods own self and own being to the penalty of rejection, negation, and

damnation, tasting their death and their hell in Himself so that they might live . Barth

states:

[God] elects Jesus, then, at the head and in the place of all others. The wrathof God, the judgment and the penalty fall, then, upon Him, and not upon thosewhom He loves and elects in Him. What else can this mean but that Hedeclared Himself guilty of the contradiction against Himself in which[humankind] was involved. [thus] He made Himself the object of the wrath and

judgment to which [humanity] had brought [themselves]; He took upon Himself the rejection which [humankind] deserved; he tasted Himself the damnation,death and hell which ought to have been the portion of fallen [humankind]. 80

The sum and substance of the atonement, and the doctrine of the exchange, is fully rooted

in the election of Jesus Christ, and the eternal decision of the Triune God on our behalf, as

the election of Jesus Christ is the election of Gods self to take our place, and to overcome

the antithesis of human sin through Gods own act. God elects to put Himself under the

negation that encompasses our being, and in His own being overcome it. Barth notes that

from all eternity God has determined upon [humanity]s acquittal at His own cost. [This]

means that God has ordained that in the place of the one acquitted He Himself should be

perished and abandoned and rejected the Lamb slain from the foundation of the world. 81

797 Barth, CD II/2:159. Barth notes, further, that what took place in the Incarnation of the Son of God, in His death and passion, in His resurrection from the dead We must think of this as the content of the eternal divine predestination. The election of grace in the beginning of all things is Gods self-giving inHis eternal purpose.808 Barth, CD II/2:124, 164.818 Barth, CD II/2:167.

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God bears Gods own No, so that Gods No becomes Gods Yes to us in Jesus Christ

a Yes that issues forth from Gods own eternal decision and from within Gods own

being, a Yes that flows out from eternity and echoes through history. 82

The double nature of the exchange is captured, then, in the movement of election

itself. Election is simultaneously the condescension of God and the exaltation of

humankind in the election of Jesus Christ. From the stretches of Gods own eternity, this

decree is the ineffable condescension of Gods embracing of the creature, even in the

fullness of self-giving by which God Himself wills to become a creature. 83 Barth

perceives in the doctrine of election that God determines upon this embracing of thecreature through Gods own self-giving, and through Gods own self-negation, which is

simultaneously the exaltation of both God and creature:

In the One in whom they are elected, that is to say, in the death which the Sonof God has died for them, they themselves have died as sinners. And that meanstheir radical sanctification, separation and purification for participation in a truecreaturely independence, and more than that, for the divine sonship of the creaturewhich is the grace for which from all eternity they are elected in the election of the man Jesus. 84

At once, for Barth, election comprises the self-abasement of God and our participation in

God, and it is in this that Barth side-steps the notion of communicatio idiomatum . The true

location of the healing and exaltation of humankind resides, for Barth, not in the

divinization of the flesh, thus not going the route of Gregory or Cyril, nor in the temporal

transference of properties represented in the historical Incarnation, though this is the

ontological actualization, but rather it is in the election of Jesus Christ, in which God is

united to us by making the Son to be our representative Head, and by identifying us with

and in Him. So then, the decree of election means that from the very first God takes us up

828 Barth, CD II/2:142.838 Barth, CD II/2:122.848 Barth, CD II/2:125.

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in Gods own being by electing His own being to represent our being, and by this making

the exchange the wonderful and happy exchange the center of the eternal being of God.

The upshot of Barths rendering is that election is not a dark or terrible decree,

masking a lurking shadow of a hidden God behind Jesus Christ ;85 rather, election is

consonant with Jesus Christ himself, and is the full manifestation and revelation of God,

and it is the encompassing truth of God for us, and is the true basis and revelation of the

happy exchangefor our benefit. 86 In the election of Jesus Christ, for Barth, is the election

of Gods giving of Gods self to us and for us, and, in this, is our election to the enjoyment

and participation in the depth and riches of the Triune life. Election, and the exchange atcenter, is a work of the Trinity 87 that reaches its end point in the Trinity itself, in that the

whole movement begins in the depths of the life of the Trinity and the terminus ad quim is

the eternal participation of humanity in the life and fellowship of God in His Triune being

which has come down to us, and takes us up into Himself. Election and the doctrine of the

happy exchange, finally, are one and the same, revealing that participatio Christi is truly

participatio trinitatis -- grounded in Him from eternity to eternity.

Conclusion

858 Barth, CD II/1:179-254; compare B. A. Gerrish, To the Unknown God: Luther and Calvin onthe Hiddenness of God, Journal of Religion 53 (1973): 263-292.868

Barth writes, unequivocally, and without reserve or diminution, God has elected and ordained[humankind] to bear the image of [His] glory. That and that alone is what we see and know in Jesus Christin relation to [humanity]. The suffering borne on Golgotha by the son of man in unity with the Son of God,who is as such a sacrifice for the sins of the world, is a stage on the road, an unavoidable point of transition,to the glory of the resurrection, ascension and session. His is the justification, His the salvation, His theexaltation to fellowship with God, His the clothing upon with that form of existence predestine for Him,eternal life, His the foretaste of blessedness. This is [humanity]s portion in the amazing exchange betweenGod and [humankind] as it was realized in time in Jesus Christ because it was in the beginning of all things .CD II/2:173.878 Barth, CD II/2:105, 115, 118, 185.

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The drama of human salvation has as its most pivotal and climactic scene in the

happy exchange that God would indeed rescue perishing humanity by committing Gods

own being to the dross of human existence, and even undergo the self-negation of death

and hell as man under the judgment of God, and by doing so, lift up humanity out of the pit

and into the very light and life of the Triune God. The happy exchange means that God

extends Gods own hand, now made of flesh, to grasp hold of drowning man, and give him

His life by His own going to death. This image is at the heart of the patristic understanding

of who Jesus Christ is and what Jesus Christ has done; that in this One person, God has

come to humankind, as one of humankind, and has made our being to be one with God. Inthe patristic configuration, God takes flesh, becoming one of us, while maintaining Gods

identity as God ( homoousius ); in the flesh, Jesus Christ brings divine life to our flesh by his

own union with our flesh, and through his unique identity as God, the divine is

communicated to us, while, concomitantly, Jesus Christ takes our place before God as the

bearer of the divine penalty against us.

Barth retrieves the patristic vision of the exchange, maintaining a consonant

concern for the unique identity of Jesus Christ as the One who bears the image of God and

the image of humanity; but even more as the One who reveals to humankind the Triune

God and the depths of Gods love and grace for us. Barths truly unique turn, in which he

moves beyond the initial construction of the patristic imagination, is that Barth brings

forward the view that this exchange resides within, and is grounded upon the eternal,

Trinitarian being of God, who decides in Gods self to be God in this manner to be God

for us. In this way, the doctrine of election is the Trinitarian movement of love, grace and

freedom for humankind, and it is in this very way the opening of Gods being for

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participation Gods participation in our life, and our participation in Gods life through

the will of the Father in the sending of the Son through the gift of the Spirit. As Torrance

writes, in establishing communion with us through his Son and in his Spirit God wants us

to participate in this living Communion which as Father, Son and Holy Spirit he eternally

is, and it is thus that the nature of his divine being is disclosed to us as Communion, ousia

as koinonia .88

888 Torrance, Christian Doctrine of God , 133.

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