Karl Barth famously argued that the Christian hope is for eternal life and not for afterlife because afterlife is a "pagan dream of good times after death" like the vikings who longed to drink ale and feast in the halls of Valhalla with Odin and the norse gods forever. If the bible is read with a sober realism—both the Old and New Testaments—then all hope in the afterlife should be repudiated and a biblical hope for eternal life must be embraced. This subtle difference is also detected in the ancient creeds, which also say eternal life (vitam aeternam) and not after life.

Biblical eschatology anticipates a last day, after which time will be no more (Rev 10:6 KJV). The biblical last day is truly that—the last day. Barth explains that humanity like all of creation is finite, and as there was a first moment in the beginning (before which there was no prior moment of time) likewise there will be a last moment on the last day at the end of time (after which there will be no future moment of time). God is eternal and not time-bounded, and so God is not enslaved to the past, present and future threefold succession of time.  Barth concludes that temporal Creation will be eternalized on the last day, such that every successive moment of time will be rolled up and eternalized into the eternal now of God, and participate in God's eternal life. The ramification is that there will be no more time after the last day, and Q.E.D. afterlife is ruled out entirely.

Barth's eschatology is difficult to understand and accept, so as an aid, I will provide ten reasons (with quotations) why Karl Barth has rejected afterlife derived primarily from his eschatological writings in the final paragraphs of Church Dogmatics: The Doctrine of Creation, Vol. III/2: "§47 Man In His Time".

1. Afterlife is a dream of Paganism

Barth believed afterlife was an accretion from paganism, and explicitly called it a pagan dreams of good times after death in the following quotation from CD III/2. Barth was not the first to reject eschatologies that featured bottomless pint glasses and all you can eat buffets. John Calvin and the other reformers condemned the Chiliasts for similar views. This first Barth quote shows afterlife is a pagan dream that is diametrically opposed to the biblical hope for eternal life. (I already summarized this above, so this quote will demonstrate the point already made.)

If we wish the New Testament had more to say about this than the Old, it may well be that we are pursuing pagan dreams of a good time after death, and not letting the New Testament say the radically good thing which it has to say with the realism which it has in common with the Old Testament. [1]

2. Eternal life is not the dead are dead of Atheism

The scariest idea of eternal life—a life without past, present, or future—is that it sounds like falling into a black hole where the image of a person may be preserved forever like the Phantom Zone prison in DC Comics. Karl Barth says No! eternity is not "a gray monotonous sea" like Homer's underworld realm of shades in the Odyssey. G. C. Berkouwer said that Barth's "eternal life is not the dead are dead of atheism" either. Barth argues that God is living and eternal, like a perfectly running machine (or maybe like the Nexus of Star Trek to continue the sci-fi analogies). Barth argues that our lives are hidden in God (Col 3:3), and eternal life is the resurrection of our entire lives, not the extension of our last moments of life, so there's a potential for a greater hope, such that nothing is lost to the past, not even the flight of a remote butterfly long ago (that no one has seen). Barth reminds us that the biblical witnesses tell us to hope for eternal life. 

Once we are clear that eternity is the living God Himself, it is impossible to look on eternity as a uniform grey sea before, above and after time, or to smooth out the distinctions between before, now and after, divesting them of the special characteristics which they possess as before, now and after. Again, it is impossible to involve this before, now and after in the problems which mark off time from eternity. Eternity is really beginning, really middle, and really end because it is really the living God. There really is in it, then, direction, and a direction which is irreversible. There really is in it an origin and goal and a way from the one to the other. Therefore there is no uniformity in it. Its forms are not to be exchanged or confused. [2]

3. Human life is finite

There is a beginning time and ending time for each person, and our life is given and allotted between these bookends in history, such that we did not exist before our beginning time and will not exist after our ending time, because we are finite. Humanity exists within the bounds of a finite universe as well, given a tiny fixed space on speck (called Earth) within virtually unending—but ultimately finite—space. Barth argues that our creaturely finitude is contrary to an afterlife with unbounded time.

Man as such, therefore, has no beyond. Nor does he need one, for God is his beyond. Man’s beyond is that God as his Creator, Covenant-partner, Judge and Saviour, was and is and will be his true Counterpart in life, and finally and exclusive and totally in death. Man as such, however, belongs to this world. He is thus finite and mortal. One day he will only have been, as once he was not. His divinely given promise and hope and confidence in this confrontation with God is that even as this one who has been he will share the eternal life of God Himself. [3]

4. Creation is finite

There was a first moment of Creation in history, for which there was no previous moment, and likewise there will be a final moment, in a twinkling of an eye, for which there will be no subsequent moment. Science has confirmed this as well with the big bang and the heat death of the universe. There is no afterlife for humanity, and there is also not an unending life for the entire universe. 

Even in the chapter he devoted so expressly to the resurrection of the dead in its connexion with the resurrection of Jesus. Paul can see beyond this end only one further prospect: God being all in all (1 Cor 15:28). lt is clear enough that the end of the last time is a historical and therefore a temporal event. But as the event of creation took place in a present without a past, so this event is that of a present without a future, in which, as in a moment, in the twinkling of an eye, there does not follow any further information or promise of further occurrence but only the sounding of the "last trump" (1 Cor 15:52). [4]

5. Time is limited

Time will not go on forever, and as there was a first moment of time, there will come a final moment of time, such that there will be no more moments of time after this ending time, and after which "time shall be no more". This point is made in conjunction with previous two points about the finitude of humanity and the universe, and not only space limited, time is likewise limited as well, and this is also scientifically demonstrated by the interdependence of space-time. 

In this unique moment of time, when the secret of Calvary will be revealed as indicated in the forty days, there will be raised up in incorruption, glory and power, as this last temporal event, that which was sown in corruption, dishonour and weakness (1 Cor 15:43). At this moment it will be necessary for this corruptible to put on incorruption and this mortal to put on immortality (1 Cor 15:53). But nothing further will follow this happening, for then “there shall be time no longer” (Rev 10:6). [5]

6. Time does not continue after the last day

There are no more happenings or occurrences in time once the final trump sounds, such that there will be no future consciousness or continuation of life beyond the last day. Eternal life means the "eternalizing" of our past life, because there will be no continuation of time in any way. My previously points made this similar point, and provided examples via science and logic. In this point, Barth reminds us that ending time is a revealed truth in the New Testament (and is not based on natural revelation, even if we do see secular parables of it). 

But the question seriously arises whether the New Testament form is really distinguished from that of the Old by the fact that its content and contents are to be understood as new beginnings, developments and continuations of human life in the time after death. For in the crucifixion of Jesus is not the end of time, both for the individual and all time, accomplished? Does not His resurrection usher in the last day, when even the believer in Jesus can only live a life hidden with God in Christ? Do not His coming again in glory and the consequent revelation of this hidden life mark the end of this last day and time, the handing over of the kingdom of the Son to the Father? [6]

7. Our past temporal life will be eternalized in God

Eternal life is not univocal to afterlife. At times ζωὴν αἰώνιον (c.f. John 3:16) is translated as "everlasting life" instead of "eternal life", which may be misinterpreted to mean afterlife (or a continuation of temporal life). Barth explains that our temporal life will be "eternalized" such that the resurrection will be a restoration of all the moments lived from our first moment of time until our final moment of time. Barth says that the eternalizing of our ended life, will take on a "newness of life" that is radically different from what has been experienced beforehand. Barth explains that the eternalizing of our temporal life, results in all finite creatures participating in the eternal life of god. 

There is no question of the continuation into an indefinite future of a somewhat altered life. The New Testament hope for the other side of death is very different from that. What it looks forward to is the "eternalising" of this ending life. This corruptible and mortal life will be divested of its character as "flesh and blood,” of the veil of corruption (1 Cor 15:50). lt will put on incorruption and immortality. This earthly tabernacle, which is doomed to destruction, will be "clothed upon" with the building prepared by God, with the house in heaven not made with hands. This mortal will be swallowed up in life (2 Cor 5:1f). Our past and limited life, which did not begin before time and does not continue beyond it, our real but only life, will then fully, definitively and manifestly participate in that "newness of life" (Rom 6:4). [7]

Barth's concept of participating in the eternal life of god is not pantheistic or panentheistic, such that there is some difference between the eternalized life of finite creatures and the eternal life of our infinite God. Barth's concept of participating in God's eternal life is a weakness, that deserves more investigation, because it does suggest a continued existence of temporal life (albeit it in a different form of new life) that may be construed as an afterlife. 

8. The Old Testament did not inform us of what was revealed in the New Testament

Barth argues that the Old Testament confirms the New Testament's rejection of afterlife and affirmation of eternal life. However, the Old Testament does not reveal the Christian hope for eternal like. Barth's rejection of afterlife may be confirmed by Old Testament chapters such as Job 7 that indicate that once a person dies, there is no future resurrection or continuation of life for them.

The Old Testament never said this explicitly, nor could it do so before Christ. It simply refers transitory man to the abiding existence and faithfulness of God. And it does this so emphatically that there can be no doubt as to the positive implication of the reference. But it never makes it openly. It never actually says that transitory man with his temporal life will one day have a share in the eternal life of God. It never says anything about resurrection, about that transition and transformation, about that  manifestation of this life of ours in the glory of God. [8]

9. The New Testament has not abandoned the sober realism of the Old

Barth argues that the New Testament repeats the same sober realism of the Old Testament, although the New Testament reveals a hope for eternal like through the revelation of Jesus Christ. 

The New Testament speaks of this as and because it speaks of the saving event whose Subject is the man Jesus. Yet it also confirms what the Old Testament says. For it places transitory man as such, his life in his time, his being with its beginnings and end, in the light of the promise vouchsafed in the death, the resurrection, and second coming of the man Jesus. It [the New Testament] has not abandoned the sober realism of the Old Testament. On the contrary, it has shown how sound it is, and given it its real force. For as it takes the majesty of God not less but more seriously, because concretely, than the Old Testament, so too it takes the littleness of man in his creatureliness and finitude more seriously. It agrees with the Old Testament that this lowly and finite creature, man, in his time is affirmed by the Most High God and that power of this affirmation is the secret of his beginning and end, his true help and deliverance in and from death. [9]

10. All temporal existence will transformed and transitioned to eternal life in god

Our past life will undergo transition and transformation to participate in the eternal life that is hidden in God. The transitory human being will not share in the eternal life of God, but this eternalized human being will participate in the eternal life of God.

It will then be eternal life in God and in fellowship with Him. To be sure, the past life of every man in its limited time has  a place in this fellowship with God, the Eternal who was and is and is to come. It can only be a matter, therefore, of this past life in its limited time undergoing a transition and transformation (1 Cor 15:51) and participating in the eternal life of God. This transition and transformation is the unveiling and glorifying of the life which in which in his time man has already had in Christ. It is the resurrection of the dead, which according to the indication given after the resurrection of Jesus is our participation in His future resurrection. This is our hope in the time which we still have. [10]

Conclusion

Barth's rejection of afterlife, and his theology of eternal life that he defines as finite human beings, eternalized on the last day to participate in the eternal life of God, has some strengths and weaknesses. Afterlife raises other difficulties, such as unending boredom and an overemphasis on the final moments of time, that also are negative marks. Barth's explanation of eternal life also appears to be undermined by his own concept of participation in eternal life (that he develops later in the Church Dogmatics). 

For more on Barth's theology of eternal life and the resurrection, read these past posts:

• The Extinction of Humanity
• Karl Barth's Argument Against Afterlife
• The resurrection is an unveiling of our lives from crib to grave – Karl Barth
• The Threefold Coming of Jesus Christ: Karl Barth on the Past, Present and Future Resurrection
• Karl Barth on the Historicity of the Resurrection

Sources:

1. Barth, Karl. Church Dogmatics III.2 The Doctrine of Creation. Trans. G. W. Bromiley, J. W. Edwards, O. Bussey, Harold Knight, J.K.S. Reid, R.H. Fuller, R.J. Ehrlich, A.T. Mackey, T.H.L. Parker, H.A. Kennedy, J. Marks. Vol. 16. London: T & T Clark, 2009. 184-5. Print. Study Edition. [624-5]

2. Barth, K., Bromiley, G. W., & Torrance, T. F. (2004). Church dogmatics: The doctrine of God, Part 1 (Vol. 2, p. 639). London; New York: T&T Clark.

3. Barth, K., Bromiley, G. W., & Torrance, T. F. (2004). Church dogmatics: The doctrine of creation, Part 2 (Vol. 3, pp. 632–633). London; New York: T&T Clark.

4. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

5. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

6. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

7. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

8. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

9. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

10. Barth. Church Dogmatics III.2 The Doctrine of Creation. Ibid. 

 

Related: Afterlife, CD II/1, CD III/2, Church Dogmatics, Church Dogmatics II/1, Church Dogmatics III/2, Eternal Life, Eternity, Karl Barth, participation, Time and Eternity