We have before us the fiendishness of business competition and the world war, passion and wrongdoing, antagonism between classes and moral depravity within them, economic tyranny above and the slave spirit below.
As ministers we ought to speak of God. We are human, however, and so cannot speak of God. We ought therefore to recognize both our obligation and our inability and by that very recognition give glory to God
Interpretation
What this quote means
This quote emphasizes the duality of our obligation to speak about God and our inherent limitations in fully understanding or articulating divine concepts.
Karl Barth's quote reflects on the tension between the responsibility of ministers to communicate the divine message and the inherent limitations of human language and understanding. He acknowledges that while there is an obligation to speak about God, we must recognize our inability to fully comprehend or express the divine nature. This recognition itself becomes a form of honoring God, as it leads to humility and reverence in the face of the divine mystery.
Themes
In practice
Example use cases
A minister might use this quote during a sermon to illustrate the limits of human understanding of the divine.
More from Karl Barth
All quotes βWhen we speak of our virtues we are competitors, when we confess our sins we become brothers.
Conscience is the perfect interpreter of life.
That the zeal for God's honor is also a dangerous passion, that the Christian must bring with him the courage to swim against the tide instead of with it... accept a good deal of loneliness, will perhaps be nowhere so clear and palpable as in the church, where he would so much like things to be different. Yet he cannot and he will not refuse to take this risk and pay this price... he belongs where the reformation of the church is underway or will again be underway.
In the Church of Jesus Christ there can and should be no non-theologians.
Christian worship is the most momentous, most urgent, most glorious action that can take place in human life.
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I shall strive not to be guilty of adding any fuel to the flames of hatred and passion which, if continued to be fed, promise to burn up whatever is left by the war of decent human feeling in Europe.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.
The practical revolutionary will understand Goethe's 'conscience is the virtue of observers and not of agents of action'; in action, one does not always enjoy the luxury of a decision that is consistent both with one's individual conscience and the good of mankind.
In front of the photograph of my mother as a child, I tell myself: she is going to die: I shudder, like winnicott's psychotic patient, over a catastrophe which has already occurred. Whether or not the subject is already dead, every photograph is this catastrophe.
The particular phraseology of the Constitution of the United States confirms and strengthens the principle, supposed to be essential to all written constitutions, that a law repugnant to the Constitution is void; and that courts, as well as other departments, are bound by that instrument.