Karl Barth Quotes

Describing the relationship between the biblical witnesses and the theologians who come after, the author challenges that the theologian is not to correct the notebooks of the biblical writers like some high school teacher. Instead, our theology is always subject to what THEY say, as we willingly submit our notebooks for their approval.

Knowledge of God is obedience to God. Observe that we do not say that knowledge of God may also be obedience, or that of necessity it has obedience attached to it, or that it is followed by obedience. No; knowledge of God as knowledge of faith is in itself and of essential necessity obedience. It is an act of human decision corresponding to the act of divine decision; corresponding to the act of the divine being as the living Lord; corresponding to the act of grace in which faith is grounded and continually grounded again in God. In this act God posits Himself as our object and ourselves as those who know Him. But the fact that He does so means that our knowing God can consist only in our following this act, in ourselves becoming a correspondence of this act, in ourselves and our whole existence and therefore our considering and conceiving becoming the human act corresponding to the divine act. This is obedience, the obedience of faith.

What lies between these two ends, these ‘last things’, is the world, our world, the comprehensible world which has been given us.

No one can come back and start over, but everybody can move forward and decide the ending.

"The demand that the Bible should be read and understood and expounded historically is, therefore, obviously justified and can never be taken too seriously. The Bible itself posits this demand: even where it appeals expressly to divine commissionings and promptings, in its actual composition it is everywhere a human word, and this human word is obviously intended to be taken seriously and read and understood and expounded as such. To do anything else would be to miss the reality of the Bible and therefore the Bible itself as the witness of revelation. The demand for a "historical" understanding of the Bible necessarily means, in content, that we have to take it for what it undoubtedly is and is meant to be: the human speech uttered by specific men at specific times in a specific situation, in a specific language and with a specific intention. It means that the understanding of it has honestly and unreservedly been one which is guided by all these consideration. If the word "historical" is a modern word, the thing itself was not really invented in modern times. And if the more exact definition of what is "historical" in this sense is liable to change and has actually changed at times, it is still quite clear that when and wherever the Bible has been really read and expounded, in this sense it has been read "historically" and not unhistorically, i.e., its concrete humanity has not been ignored. To the extent that it has been ignored, it has not been read at all. We have, therefore, not only no cause to retract from this demand, but every cause to accept it strictly on theological grounds.

(§19.1, p. 464)"

There does not exist any more a holy mountain or a holy city or holy land which can be marked on a map. The reason is not that God’s holiness in space has suddenly become unworthy of Him or has changed into a heathen ubiquity. The reason is that all prophecy is now fulfilled in Jesus, and God’s holiness in space, like all God’s holiness, is now called and is Jesus of Nazareth.

It may be that when the angels go about their task praising God, they play only Bach. I am sure, however, that when they are together en famille they play Mozart.

The best theology would need no advocates; it would prove itself.

No one can become and remain a theologian unless he is compelled again and again to be astonished at himself.

The nativity mystery “conceived from the Holy Spirit and born from the Virgin Mary”, means, that God became human, truly human out of his own grace. The miracle of the existence of Jesus , his “climbing down of God” is: Holy Spirit and Virgin Mary! Here is a human being, the Virgin Mary, and as he comes from God, Jesus comes also from this human being. Born of the Virgin Mary means a human origin for God. Jesus Christ is not only truly God, he is human like every one of us. He is human without limitation. He is not only similar to us, he is like us.

God wants man to be His creature. Furthermore, He wants him to be His PARTNER. There is a causa Dei in the world. God wants light, not darkness. He wants cosmos, not chaos. He wants peace, not disorder. He wants man to administer and to receive justice rather than to inflict and to suffer injustice. He wants man to live according to the Spirit rather than according to the flesh. He wants man bound and pledged to Him rather than to any other authority. He wants man to live and not to die. Because He wills these things God is Lord, Shepherd, and Redeemer of man, who in His holiness and mercy meets His creature; who judges and forgives, rejects and receives, condemns and saves.

Jesus does not give recipes that show the way to God as other teachers of religion do. He is Himself the way

"In this history of which we have spoken, man is rescued by grace alone by the intervention of God for him. What does this history say to us? It says: "Set your mind not on high things, but condescend to the lowly." Christian ethics repeats to itself and to others this summon to sobriety. Christian ethics is not optimistic. It sees man as he is: gone astray, condemned, and lost. It sees him as a being who can only stumble deeper and deeper into corruption, weighed down with illusions and all sorts of reflections. Christian ethics knows that man lives alone by the fact of God's waiting upon man, God's patience and forgiveness. It knows that man cannot live except by also waiting, having patience, receiving forgiveness, and in turn forgiving others."

Religion possesses no solution of the problem of life; rather it makes of the problem a wholly insoluble enigma. Religion neither discovers the problem nor solves it: what it does is to disclose the truth that it cannot be solved.

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.