How salvation became private

A large part of my PhD research explores how Evangelical understandings of salvation within capitalist contexts, migrated into current privatised Christians practices.  These instrumentalised versions of Christian faith are now almost completely separate from any understanding of, and participation in Church.   

So this quote from Barth caught my attention this week;

"It was an intolerable truncation of the Christian message when the older Protestantism steered the whole doctrine of the atonement-and with it, ultimately, the whole of theology-into the cul de sac of the question of the individual experience of grace, which is always an anxious one when taken in isolation, the question of individual conversion by it and to it, and of its presuppositions and consequences. The almost inevitable result was that the great concepts of justification and sanctification came more and more to be understood and filled out psychologically and biographically, and the doctrine of the Church seemed to be of value only as a description of the means of salvation and grace indispensable to this individual and personal process of salvation….Our theme is the reconciliation of the world with God in Jesus Christ, and only in this greater context the reconciliation of the individual man. This is what was completely overlooked in that truncation. And if it is to be brought to light again, the prior place which the Christian individual has for so long- we might almost say unashamedly-claimed for himself in the dogmatics of the Christian community must be vacated again. We must not cease to stress the individual. We must not throw doubt on the importance of his problem. But!

Only in the proper place. The “pillar and ground of truth” ( 1 Tim. 315), the salt of the earth, the light of the world, the city set on a hill, is the community of God and not the individual Christian as such, although the latter has within it his assured place, his indispensable function, and his unshakable personal promise. It is not he but the ecclesia una sancta catholica et apostolica [note] that stands (in close connexion with the Holy Spirit) in the third article of the Creed. It is the Church which with its perception and experience of the grace of God stands vicariously for the rest of the world which has not yet partaken of the witness of the Holy Spirit. It is the Church which in this particularity is ordained to the ministry of reconciliation and the witness of the grace of God in relation to the rest of the world. “

Dogmatics IV.I, Bromiley trans., section 58.4