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Karl Barth

Datum narození: 10. květen 1886
Datum úmrtí: 10. prosinec 1968

Karl Barth byl švýcarský protestantský teolog, iniciátor a vůdčí osobnost tzv. dialektické teologie . Řada autorů jej považuje za nejvýznamnějšího a nejvlivnějšího teologa 20. století.Mezi nejvýznamnější Barthova díla patří jeho komentář k Pavlovu listu Římanům a především několikasvazková Církevní dogmatika . V nich se snaží navázat na teologii kříže, zdůrazňuje Boží moc a iniciativu. Barth přijímá kritiku náboženství a sám kritizuje lidskou snahu se dostat k Bohu. Oproti tomu staví víru, že Bůh ve své lásce sestoupí k lidem sám. Víra se tak stává spíše pasivním přijetím toho, že tím, kdo je aktivní, je Bůh.

Z Čechů byl Barthovým přítelem evangelický teolog Josef Lukl Hromádka, studovali u něj také například biblista Jan Heller či husitský teolog Zdeněk Kučera.

„Láska neklade otázky, láska dává odpovědi.“

—  Karl Barth

Originál: (en) Liebe fragt nicht, sondern sie gibt Antwort.
Zdroj: [Barth, Karl, 1957, Bd. Die Lehre von der Schöpfung, Evangelischer Verlag, 248, němčina]

„Těšit se znamená hledat příležitost odvděčit se.“

—  Karl Barth

Originál: (en) Sich freuen heißt: ausschauen nach herbeikommenden Gelegenheiten zur Dankbarkeit.
Zdroj: Bd. Die Lehre von der Schöpfung, str. 431

„The relation between us and God, between this world and His world presses for recognition, but the line of intersection is not self-evident.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: The known plane is God's creation, fallen out of its union with Him, and therefore the world of the flesh needing redemption, the world of men, and of time, and of things — our world. This known plane is intersected by another plane that is unknown — the world of the Father, of the Primal Creation, and of the final Redemption. The relation between us and God, between this world and His world presses for recognition, but the line of intersection is not self-evident. <!-- p. 29

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„To look to Him is to see Him at the very centre, to see Him and the history which, accomplished in Him, heals everything and all things, as the mystery, reality, origin and goal of the whole world, all men, all life.“

—  Karl Barth, kniha Church Dogmatics

4:4 <!-- p. 150 -->
Church Dogmatics (1932–1968)
Kontext: Since Jesus Christ is a servant, looking to Him cannot mean looking away from the world, from men, from life, or, as is often said, from oneself. It cannot mean looking away into some distance or height. To look to Him is to see Him at the very centre, to see Him and the history which, accomplished in Him, heals everything and all things, as the mystery, reality, origin and goal of the whole world, all men, all life. To look to Him is to cleave to Him as the One who bears away the sin of the world. It is to be bound and liberated, claimed, consoled, cheered and ruled by Him.

„God in the highest, in the sense of the Christian Confession, means He who from on high has condescended to us, has come to us, has become ours.“

—  Karl Barth

This is paraphrased in "Karl Barth's Conception of God" (1952) http://mlk-kpp01.stanford.edu/primarydocuments/Vol2/520102BarthsConceptionOfGod.pdf by Martin Luther King, Jr.: God is the one who stands above our highest and deepest feelings, strivings and intuitions.
Dogmatics in Outline (1949)
Kontext: He is the One who stands above us and also above our highest and deepest feelings, strivings, intuitions, above the products, even the most sublime, of the human spirit. God in the highest means first of all … He who is in no way established in us, in no way corresponds to a human disposition and possibility, but who is in every sense established simply in Himself and is real in that way; and who is manifest and made manifest to us men, not because of our seeking and finding, feeling and thinking, but again and again, only through Himself. It is this God in the highest who has turned as such to man, given Himself to man, made Himself knowable to him … God in the highest, in the sense of the Christian Confession, means He who from on high has condescended to us, has come to us, has become ours.<!-- p. 37

„We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable.“

—  Karl Barth

Dogmatics in Outline (1949)
Kontext: When attempts were later made to speak systematically about God and to describe His nature, men became more talkative. They spoke of God's aseity, His being grounded in Himself; they spoke of God's infinity in space and time, and therefore of God's eternity. And men spoke on the other hand of God's holiness and righteousness, mercifulness and patience. We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable. <!-- p. 46

„God is personal, but personal in an incomprehensible way, in so far as the conception of his personality surpasses all our views of personality.“

—  Karl Barth

The Knowledge of God and the Service of God (1939)
Kontext: God is personal, but personal in an incomprehensible way, in so far as the conception of his personality surpasses all our views of personality. <!-- p. 31

„The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine.“

—  Karl Barth

"The Righteousness of God" (1916) in The Word of God and the Word of Man (1928) as translated by Douglas Horton; this passage begins with a quote of Isaiah 40:3-5; often quoted alone has been the phrase following it: "Conscience is the perfect interpreter of life."
Kontext: "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed!" This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous. Our only question is what attitude toward the fact we ought to take.
We shall hardly approach the fact with our critical reason. The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine.
We shall hardly be taught this fact by men.

„This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous.“

—  Karl Barth

"The Righteousness of God" (1916) in The Word of God and the Word of Man (1928) as translated by Douglas Horton; this passage begins with a quote of Isaiah 40:3-5; often quoted alone has been the phrase following it: "Conscience is the perfect interpreter of life."
Kontext: "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed!" This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous. Our only question is what attitude toward the fact we ought to take.
We shall hardly approach the fact with our critical reason. The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine.
We shall hardly be taught this fact by men.

„The Epistle to the Romans is a revelation of the unknown God; God chooses to come to man, not man to God. Even after the revelation man cannot know God, for he is ever the unknown God.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: We know that God is He whom we do not know, and that our ignorance is precisely the problem and the source of our knowledge. The Epistle to the Romans is a revelation of the unknown God; God chooses to come to man, not man to God. Even after the revelation man cannot know God, for he is ever the unknown God. In manifesting himself to man he is farther away than before. <!-- p. 48

„The Resurrection is the emergence of the necessity of giving glory to God: the reckoning with what is unknown and unobservable in Jesus, the recognition of Him as Paradox, Victor and Primal History.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: The Resurrection is the revelation: the disclosing of Jesus as the Christ, the appearing of God, and the apprehending of God in Jesus. The Resurrection is the emergence of the necessity of giving glory to God: the reckoning with what is unknown and unobservable in Jesus, the recognition of Him as Paradox, Victor and Primal History. In the Resurrection the new world of the Holy Spirit touches the old world of the flesh, but touches it as a tangent touches a circle, that is, without touching it. And, precisely because it does not touch it, it touches it as its frontier — as the new world.<!-- p. 29

„We are now assuming that we have here the centre and goal of all God's works, and therefore the hidden beginning of them all.“

—  Karl Barth, kniha Church Dogmatics

2:1 <!-- p. 661 -->
Church Dogmatics (1932–1968)
Kontext: We are now assuming that we have here the centre and goal of all God's works, and therefore the hidden beginning of them all. We are also assuming that the prominent place occupied by this divine work has something corresponding to it in the essence of God, that the Son forms the centre of the Trinity, and that the essence of the divine being has, so to speak, its locus … in His work, in the name and person of Jesus Christ.

„The Gospel is not a religious message to inform mankind of their divinity or to tell them how they may become divine. The Gospel proclaims a God utterly distinct from men.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: The Gospel is not a religious message to inform mankind of their divinity or to tell them how they may become divine. The Gospel proclaims a God utterly distinct from men. <!-- p. 28

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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