‘love’ and ‘freedom’ in the way in which the present section makes perfectly clear Barth intends them to be understood: as aspects of the eternal, triune life as manifest in God’s history with his people and ultimately in Jesus Christ.11 Every time Barth speaks of the divine loving or of the divine freedom, he is appealing to trinitarian categories. In light of all that was said in the previous chapter of the Dogmatics about the knowledge of God, Barth begins his exposition
Pages 13–14