Frases de Karl Barth

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Karl Barth

Fecha de nacimiento: 10. Mayo 1886
Fecha de muerte: 10. Diciembre 1968

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Karl Barth fue un influyente teólogo reformado, considerado uno de los pensadores cristianos del siglo XX. A partir de su experiencia como pastor, rechazó su formación en la típica teología liberal predominante, típica del protestantismo del siglo XIX. En su lugar, Barth tomó un nuevo rumbo teológico, llamado inicialmente “teología dialéctica”, debido a su énfasis sobre la naturaleza paradójica de la verdad divina. Otros críticos se han referido a Barth como el padre de la “neo-ortodoxia”, término enfáticamente rechazado por el propio Barth. El pensamiento teológico de Barth recalca la soberanía de Dios, principalmente a través de su innovadora “doctrina de la elección”.

Frases Karl Barth

„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
Context: 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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„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
Context: 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. 2:2 <!-- p. 625 -->

„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
Context: 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

„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
Context: 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 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
Context: 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

„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
Context: 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

„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
Context: 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. 4:4 <!-- p. 150 -->

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„Eternity is here (in the stable at Bethlehem and on the cross of Calvary) in time.“

— Karl Barth
Context: Eternity is here (in the stable at Bethlehem and on the cross of Calvary) in time. <!-- 78

„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
Context: 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. 2:1 <!-- p. 661 -->

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

— Karl Barth
Context: 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 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
Context: 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

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„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
Context: 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. 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.

„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
Context: 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 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
Context: "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 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."

„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.“

— Karl Barth
Context: 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 This is paraphrased in [http://mlk-kpp01.stanford.edu/primarydocuments/Vol2/520102BarthsConceptionOfGod.pdf "Karl Barth's Conception of God" (1952)] by Martin Luther King, Jr.: God is the one who stands above our highest and deepest feelings, strivings and intuitions.

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