Zitate von Karl Barth

Karl Barth Foto
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Karl Barth

Geburtstag: 10. Mai 1886
Todesdatum: 10. Dezember 1968

Karl Barth war ein Schweizer evangelisch-reformierter Theologe. Er gilt im Bereich der europäischen evangelischen Kirchen aufgrund seines theologischen Gesamtwerks als „Kirchenvater des 20. Jahrhunderts“ und als Vertreter einer kerygmatischen Theologie. Zudem ist sein Name eng mit der dialektischen Theologie verbunden.

Zitate Karl Barth

„Inmitten dieser Unordnung Gottes Reich als das der Gerechtigkeit und des Friedens anzuzeigen, das ist der prophetische Auftrag der Kirche: der Auftrag ihres politischen Wächteramtes und ihres sozialen Samariterdienst“

—  Karl Barth

über die Rolle der Kirche auf der Weltkirchenkonferenz in Amsterdam 1948; zitiert nach: Friedrich Wilhelm Bautz: Barth, Karl. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Band 1, Hamm 1975, Sp. 384–396
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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, buch 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, buch 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.

„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, buch 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.

„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, buch 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 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, buch 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 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, buch 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.

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„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, buch 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

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

—  Karl Barth

The Knowledge of God and the Service of God (1939)
Kontext: Eternity is here (in the stable at Bethlehem and on the cross of Calvary) in time. <!-- 78

„He may let go of God, but God does not let go of him.“

—  Karl Barth, buch 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.

„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.

„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, buch 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

„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.

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

—  Karl Barth, buch 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 Truth lies not in the Yes and not in the No, but in the knowledge and the beginning from which the Yes and the No arise.“

—  Karl Barth

The Word of God and the Word of Man (1928)
Kontext: The Truth lies not in the Yes and not in the No, but in the knowledge and the beginning from which the Yes and the No arise. <!-- p. 72

„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

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