untrammelled freedom, revelation was not securely bound to any single event in time and space. It would, of course, be wrong to suggest that Barth portrayed revelation in diffuse terms; a careful reading of Romans adverts a perspective distinguished by its intensive christological focus. But it was also the case that any ‘bit’ of creaturely reality could, in principle, function as a veil for God’s self-disclosure: at this stage of his career, Barth’s Christocentrism was less a matter of dogmatic