Karl Barth citáty

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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. Wikipedia

„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

„Man can certainly keep on lying (and he does so); but he cannot make truth falsehood. He can certainly rebel (he does so); but he can accomplish nothing which abolishes the choice of God.“

—  Karl Barth, kniha Church Dogmatics

2:2 <!-- p. 317 -->
Paraphrased variant: Man can certainly flee from God... but he cannot escape him. He can certainly hate God and be hateful to God … but he cannot change into its opposite the eternal love of God which triumphs even in his hate.
Quoted in Simpson's Contemporary Quotations (1998) by James Beasley Simpson.
Church Dogmatics (1932–1968)
Kontext: Man can certainly keep on lying (and he does so); but he cannot make truth falsehood. He can certainly rebel (he does so); but he can accomplish nothing which abolishes the choice of God. He can certainly flee from God (he does so); but he cannot escape Him. He can certainly hate God and be hateful to God (he does and is so); but he cannot change into its opposite the eternal love of God which triumphs even in His hate. He can certainly give himself to isolation (he does so — he thinks, wills and behaves godlessly, and is godless); but even in his isolation he must demonstrate that which he wishes to controvert — the impossibility of playing the "individual" over against God. He may let go of God, but God does not let go of him.

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„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

„The name Jesus defines an historical occurence and marks the point where the unknown world cuts the known world . . . as Christ Jesus is the plane which lies beyond our comprehension.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: The name Jesus defines an historical occurence and marks the point where the unknown world cuts the known world... as Christ Jesus is the plane which lies beyond our comprehension. The plane which is known to us, He intersects vertically, from above. Within history Jesus as the Christ can be understood only as Problem or Myth. As the Christ He brings the world of the Father. But we who stand in this concrete world know nothing, and are incapable of knowing anything, of that other world. The Resurrection from the dead is, however, the transformation: the establishing or declaration of that point from above, and the corresponding discerning of it below. <!-- p. 29

„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 saving of anyone is something which is not in the power of man, but only of God. No one can be saved — in virtue of what he can do. Everyone can be saved — in virtue of what God can do.“

—  Karl Barth, kniha Church Dogmatics

2:2 <!-- p. 625 -->
Church Dogmatics (1932–1968)
Kontext: The saving of anyone is something which is not in the power of man, but only of God. No one can be saved — in virtue of what he can do. Everyone can be saved — in virtue of what God can do. The divine claim takes the form that it puts both the obedient and the disobedient together and compels them to realise this, to recognise their common status in face of the commanding God.

„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.

„In Jesus, God really becomes a mystery, makes himself known as the unknown, speaks as the eternally Silent One.“

—  Karl Barth, kniha The Epistle to the Romans

The Epistle to the Romans (1918; 1921)
Kontext: The revelation in Jesus, just because it is the revelation of the righteousness of God is at the same time the strongest conceivable veiling and unknowableness of God. In Jesus, God really becomes a mystery, makes himself known as the unknown, speaks as the eternally Silent One.<!-- p. 73

„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.“

—  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

„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

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

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