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{{Infobox theologian <!-- for more information see [[:Template:Infobox theologian/doc]] -->
'''Karl Barth''' ([[10 Mei]] [[1886]]&ndash;[[10 Desember]] [[1968]]) adalah seorang [[teologi|teolog]] Kristen [[Hervormd]] yang berpengaruh. Ia juga seorang pendeta dan pemikir terkemuka dalam gerakan [[neo-ortodoksi|neo-orthodoks]].▼
[[de:|name = Karl Barth]]▼
|image = DBP 1986 1282 Karl Barth.jpg
|image_size = 230px
|caption = Perangko Jerman memperingati 100 tahun kelahiran Karl Barth (1886—1968)
|birth_date = {{birth date|1886|05|10}}
|birth_place = [[Basel]], [[Swiss]]
|death_date = {{nowrap|{{death date and age|1968|12|10|1886|05|10}}}}
|death_place = [[Basel]], [[Swiss]]
|titles = [[Teolog]], pengarang
|notableworks = ''[[The Epistle to the Romans (Barth)|The Epistle to the Romans]]''<br/>''[[Church Dogmatics]]''
|tradition_movement = [[Teologi Reformed]]<br>[[Neo-Ortodoksi]]<br>[[Sosialisme Kristen]]
|notable_ideas = [[Teologi Dialektikal]]<br>[[analogia fidei]]
}}
 
▲'''Karl Barth''' ([[{{lahirmati||10 Mei]] [[|5|1886]]&ndash;[[||10 Desember]] [[|12|1968]]}}) adalah seorang [[teologi|teolog]] [[Kristen]] [[Hervormd]] yang berpengaruh. Ia juga seorang [[pendeta]] dan pemikir terkemuka dalam gerakan [[neo-ortodoksi|neo-orthodoksortodoks]].
 
== Masa muda dan pendidikan ==
Barth dilahirkan di [[Basel]], [[Swiss]] dan menghabiskan masa kanak-kanaknya di [[Bern]]. Dari [[1911]] hingga [[1921]] ia melayani sebagai seorang pendeta [[Gereja Hervormd|Hervormd]] di [[desa]] [[Safenwil]] di [[kanton Swiss|kanton]] [[Aargau]]. Belakangan ia menjadi profesor [[teologi]] di [[Bonn]] ([[Jerman]]). Ia harus meninggalkan Jerman pada [[1935]] setelah ia menolak mengucapkan sumpah kesetiaan kepada [[Adolf Hitler]]. Barth kembali ke [[Swiss]] dan menjadi [[profesor]] di Basel.
 
<!--Barth wasmulanya originally[[belajar]] trained in Germandalam [[Protestantism|Protestanttradisi]] [[Kekristenan Liberal|Liberalisme]] Christianity[[Protestanisme|LiberalismProtestan]] underJerman suchdi teachersbawah asuhan [[guru]]-[[guru]] asseperti [[Wilhelm Herrmann]], butnamun reactedia againstbereaksi thisterhadap theologyteologi atini thepada time of themasa [[WorldPerang WarDunia I|First World War]]. Reaksinya Hisdidorong reactionoleh wassejumlah fed by several factorsfaktor, includingtermasuk hiskomitmennya commitmentterhadap to the German and Swissgerakan [[InternationalLiga LeagueInternasional ofSosialis Religious SocialistsReligius|ReligiousSosialis SocialistReligius]] movementJerman surroundingdan menSwiss di sekitar orang-orang likeseperti [[Herrmann Kutter]], thepengaruh influence of thegerakan [[BiblicalRealisme RealismAlkitab]] movementdi surroundingsekitar menorang-orang likeseperti [[Christoph Blumhardt]], and the impactdan ofdampak thedari [[skepticismskeptisisme|skepticalfilsafat philosophyskeptis]] ofdari [[Franz Overbeck]].
 
Namun pendorong yang paling penting adalah reaksinya terhadap dukungan dari sebagian besar guru-guru liberalnya terhadap tujuan-tujuan perang Jerman.
The most important catalyst was, however, his reaction to the support most of his liberal teachers had for German war aims. The [[1914]] "Manifesto of the Ninety-Three German Intellectuals to the Civilized World"[http://www.lib.byu.edu/~rdh/wwi/1914/93intell.html] carried the signature of his former teacher [[Adolf von Harnack]]. Barth believed that his teachers had been misled by a theology which tied [[God]] too closely to the finest, deepest expressions and experiences of [[culture|cultured]] human beings, into claiming divine support for a war which they believed was waged in support of that culture, the initial experience of which appeared to increase people's love of and commitment to that culture. Much of Barth's thinking is also a direct response to the philosphy of Hegel and the theology of Schleiermacher.
 
"Manifesto dari 93 Intelektual Jerman kepada Dunia yang Beradab"[http://www.lib.byu.edu/~rdh/wwi/1914/93intell.html] pada [[1914]] memuat tanda tangan dari bekas gurunya, [[Adolf von Harnack]]. Barth percaya bahwa guru-gurunya telah disesatkan oleh teologi yang mempertautkan [[Allah]] terlalu dekat dengan ungkapan yang paling indah dan terdalam serta pengalaman umat manusia yang [[budaya|berbudaya]], hingga mengklaim bahwa Allah memberikan dukungan terhadap perang yang mereka yakini dilakukan dalam upaya mendukung budaya tersebut. Pengalaman awalnya muncul dalam peningkatan cinta kasih dan komitmen rakyat kepada budaya tersebut. Kebanyakan dari pemikiran Barth juga merupakan tanggapan langsung terhadap filsafat [[Georg Wilhelm Friedrich Hegel|Hegel]] dan teologi [[Friedrich Schleiermacher|Schleiermacher]].
==Epistle to the Romans==▼
In his commentary on ''The [[Epistle to the Romans]]'' (germ. ''Römerbrief''; particularly in the thoroughly re-written second edition of [[1922]]) Barth argued that the God who is revealed in the cross of [[Jesus]] challenges and overthrows any attempt to ally God with human cultures, achievements, or possessions. Many theologians believe this work to be the most important theological treatise since [[Friedrich Schleiermacher]]'s [[On Religion: Speeches to its Cultured Despisers]].
 
== [[Surat Roma]] ==
In the decade following the First World War, Barth was linked with a number of other theologians, actually very diverse in outlook, who had reacted against their teachers' liberalism, in a movement known as "[[Dialectical Theology]]" (germ. ''Dialektische Theologie''). Other members of the movement included [[Rudolf Bultmann]], [[Eduard Thurneysen]], [[Emil Brunner]], and [[Friedrich Gogarten]].
Dalam tafsirannya atas ''[[Surat Roma]]'' ([[bahasa Jerman]]: ''Römerbrief''; khususnya dalam edisi kedua yang ditulis ulang pada [[1922]]) Barth berpendapat bahwa Allah yang dinyatakan pada salib [[Yesus]] menantang dan menggulingkan upaya apapun yang berusaha mempersekutukan Allah dengan budaya manusia, keberhasilan, ataupun harta miliknya. Banyak teolog yang percaya bahwa karya ini merupakan risalat teologis yang paling penting sejak buku [[Friedrich Schleiermacher]] [[On Religion: Speeches to its Cultured Despisers]] (Tentang Agama: Pidato kepada Para Pencemoohnya yang Beradab).
 
Pada dekade setelah Perang Dunia I, Barth terkait dengan sejumlah teolog lainnya, yang sesungguhnya sangat berbeda-beda pandangannya, yang bereaksi terhadap liberalisme guru-gurunya, dalam sebuah gerakan yang dikenal sebagai "[[Teologi Dialektis]]" (bahasa Jerman: ''Dialektische Theologie''). Para anggota lain dari gerakan ini termasuk [[Rudolf Bultmann]], [[Eduard Thurneysen]], [[Emil Brunner]], dan [[Friedrich Gogarten]].
==Barmen Declaration==
In 1934, as the Protestant Church attempted to come to terms with the [[Third Reich]], Barth was largely responsible for the writing of the [[Barmen declaration]] (germ. ''Barmer Erklärung'') which rejected the influence of [[Nazism]] on German Christianity&mdash;arguing that the [[Church]]'s allegiance to the God of Jesus Christ should give it the impetus and resources to resist the influence of other 'lords'&mdash;such as the German ''Führer'', [[Adolf Hitler]]. This was one of the founding documents of the [[Confessing Church]] and Barth was elected a member of its leadership council, the [[Bruderrat]]. He was forced to resign from his professorship at the university of Bonn for refusing to swear an oath to Hitler and returned to his native Switzerland, where he assumed a chair in systematic theology at the university of Basel. In the course of his appointment he was required to answer a routine question asked of all Swiss civil servants, whether he supported the national defence. His answer was, "Yes, especially on the northern border!" In 1938 he wrote a letter to a Czech colleague, Josef Hromádka, in which he declared that soldiers who fought against the Third Reich were serving a Christian cause.
 
== Deklarasi Barmen ==
==Church Dogmatics==
Pada 1934, ketika Gereja Protestan berusaha berdamai dengan [[Reich Ketiga]], Barth memainkan peranan besar dalam penulisan [[Deklarasi Barmen]] (bahasa Jerman: ''Barmer Erklärung'') yang menolak pengaruh [[Naziisme]] terhadap Kekristenan Jerman—dengan mengatakan bahwa kesetiaan [[Gereja]] kepada Allah yang dikenal melalui Yesus Kristus harus memberikan kepada Gereja dorongan dan sumber-sumber untuk melawan pengaruh dari 'tuhan-tuhan' yang lain'—seperti misalnya ''Führer'' Jerman, [[Adolf Hitler]]. Ini adalah salah satu dokumen pendiri [[Gereja yang Mengaku]] dan Barth terpilih sebagai salah seorang anggota dewan pimpinannya, [[Bruderrat]]. Ia dipaksa mengundurkan diri dari kedudukannya sebagai profesor di Universitas Bonn karena menolak mengucapkan sumpah setia kepada Hitler dan kembali ke tanah airnya, Swiss. Di sana ia menerima jabatan sebagai profesor dalam bidang Teologi Sistematik di Universitas Basel. Dalam pengangkatannya ia diharuskan menjawab sebuah pertanyaan rutin yang diajukan kepada semua pegawai negeri Swiss, yaitu apakah ia mendukung pertahanan nasional. Jawabnya, "Ya, khususnya di perbatasan utara!" Pada 1938 ia menulis surat kepada seorang rekannya dari Ceko, Josef Hromádka, dan di situ ia menyatakan bahwa para tentara yang berjuang melawan Reich Ketiga sesungguhnya berjuang demi tujuan Kristen.
Barth's theology found its most sustained and compelling expression through his thirteen-volume magnum opus, the [[Church Dogmatics]] (germ. "Die Kirchliche Dogmatik"). Widely regarded as one of the most important theological works of all time, "The Church Dogmatics" represents the pinnacle of Barth's achievement as a theologian. Barth began working on the Dogmatics in 1932, and continued until his death in 1968, when it was 6 million words in length. Highly contextual, the volumes were written chronologically, beginning with Vol. I.1, and addressed political issues as well as questions raised by his students after lectures. Barth explores the whole of Christian [[doctrine]], where necessary challenging and reinterpreting it so that every part of it points to the radical challenge of Jesus Christ, and the impossibility of tying God to human cultures, achievements or possessions. It was translated into English by [[T. F. Torrance]] and [[G. W. Bromiley]].
 
== Dogmatika Gereja ==
==Later life==
Teologi Barth menemukan ungkapannya yang paling kuat dan meyakinkan melalui ''magnum opus''nya (karya besar) yang terdiri dari 13 jilid, yaitu [[Dogmatika Gereja]] (bahasa Jerman: "Die Kirchliche Dogmatik").
After the end of the [[Second World War]], Barth became an important voice in support both of German penitence and of reconciliation with churches abroad. Together with [[Hans-Joachim Iwand]], he authored the [[Darmstadt Statement]] in 1947, which was a more concrete statement of German guilt and responsibility for the Third Reich and Second World War than the [[Stuttgart Declaration]] of 1945. In it, he made the point that the Church's willingness to side with anti-socialist and conservative forces had led to its susceptibility for National Socialist ideology. In the context of the developing [[Cold War]], this controversial statement was rejected by anti-Communists in the West, who supported the [[CDU]] course of re-militarization, as well as by East German dissidents who believed that it did not sufficiently depict the dangers of [[Communism]]. In the 1950s, Barth sympathized with the [[peace movement]] and opposed German rearmament.
Rangkaian tulisan ini dianggap sebagai salah satu karya teologis yang terpenting dari segala zaman. "Dogmatika Gereja" merupakan puncak dari keberhasilan Barth sebagai seorang teolog. Barth mulai menulis Dogmatika itu pada 1932, dan terus mengerjakannya hingga ajalnya pada [[1968]], ketika panjangnya sudah mencapai 6 juta kata. Karya yang sangat kontekstual ini ditulis secara kronologis, dimulai dengan Vol. I.1, dan membahas masalah-masalah politik serta pertanyaan-pertanyaan yang diajukan oleh mahasiswa-mahasiswanya setelah kuliah. Barth menjelajahi seluruh [[doktrin]] Kristen, dan apabila perlu menantang dan menafsirkannya kembali sehingga setiap bagian daripadanya menunjuk kepada tantangan yang radikal dari Yesus Kristus, dan ketidakmungkinan untuk mempertautkan Allah dengan budaya, keberhasilan, atau harta kekayaan manusia. Buku ini diterjemahkan ke dalam bahasa Inggris oleh [[T. F. Torrance]] dan [[G. W. Bromiley]].
 
== Kehidupan di kemudian hari ==
In 1962, Barth visited the USA, where he lectured at [[Princeton Theological Seminary]] and the [[University of Chicago]]. He was invited to be a guest at the [[Second Vatican Council]], but could not attend due to illness.
Setelah berakhirnya [[Perang Dunia II]], Barth memainkan peranan penting karena ia menyatakan dukungannya bagi pertobatan Jerman dan rekonsiliasi dengan gereja-gereja di luar negeri. Bersama-sama dengan [[Hans-Joachim Iwand]], ia menyusun [[Pernyataan Darmstadt]] pada [[1947]], yang merupakan pernyataan yang lebih konkret tentang kesalahan dan tanggung jawab [[Jerman]] atas munculnya Reich Ketiga dan Perang Dunia II daripada [[Deklarasi Stuttgart]] pada [[1945]]. Di situ ia menegaskan bahwa kesediaan Gereja untuk berpihak dengan kekuatan-kekuatan anti sosialis dan konservatif telah membuatnya terjebak dalam [[ideologi]] [[Nazi]]. Dalam konteks perkembangan [[Perang Dingin]], pernyataan yang kontroversial ini ditolak oleh pihak anti Komunis di Barat, yang mendukung langkah [[CDU]] yang melakukan militerisasi kembali, maupun oleh pembangkang-pembangkang Jerman Timur yang percaya bahwa pernyataan itu tidak cukup menggambarkan bahaya [[Komunisme]]. Pada 1950-an, Barth bersimpati dengan [[gerakan perdamaian]] dan menentang persenjataan kembali Jerman.
 
Pada [[1962]], Barth berkunjung ke AS, dan memberikan kuliah di [[Seminari Teologi Princeton]] dan di [[Universitas Chicago]]. Ia diundang untuk menjadi tamu pada [[Konsili Vatikan II]], tetapi ia tidak dapat menghadirinya karena sakit.
==Theology==
A reporter once asked Dr. Barth if he could summarize what he had said in his lengthy Church Dogmatics. Dr. Barth thought for a moment and then said: "Jesus loves me, this I know, for the Bible tells me so."
 
== Teologi ==
Barth tries to recover the Doctrine of the Trinity in theology from its putative loss in [[liberal theology|liberalism]]. His argument follows from the idea that God is the object of God’s own self-knowledge, and [[revelation]] in the [[Bible]] means the self-unveiling to [[humanity]] of the God who cannot be unveiled to humanity. Note here that the Bible is not the Revelation; rather, it points to revelation.
Seorang wartawan pernah meminta kepada Dr. Barth agar ia meringkaskan apa yang telah dikatakannya dengan panjang lebar dalam bukunya "Dogmatika Gereja". Dr. Barth berpikir sejenak dan kemudian berkata: "Yesus cinta padaku, itulah yang kutahu, karena [[Alkitab]] berkata demikian." Kata-kata ini dikutipnya dari sebuah nyanyian anak-anak di [[Sekolah Minggu]].
 
Barth berusaha memulihkan [[Tritunggal|Doktrin Tritunggal]] yang telah hilang dari teologi karena [[Kekristenan Liberal|liberalisme]]. Argumennya didasarkan pada gagasan bahwa Allah adalah objek dari pengetahuan diri sendiri Allah, dan [[Wahyu|penyataan]] di dalam [[Alkitab]] berarti pengungkapan diri-Nya kepada umat manusia yang tidak dapat tidak disingkapkan kepada manusia.
==Barth and Liberals and Conservatives==
 
<!--== Barth dan golongan Liberal dan Konservatif ==
Although Barth's theology rejected German Protestant Liberalism, his theology has not always found favour with those at the other end of the theological spectrum: conservatives, evangelicals and fundamentalists. His doctrine of the Word of God, for instance, does not proceed by arguing or proclaiming that the [[Bible]] must be uniformly historically and scientifically accurate, and then establishing other theological claims on that foundation. Some [[evangelicalism|evangelical]] and [[fundamentalist]] critics have therefore tended to refer to Barth as "[[Neo-orthodoxy|neo-orthodox]]" because, while his theology retains most or all of the tenets of [[Christianity]], he is seen as rejecting the belief which for them is a linchpin of the theological system: [[biblical inerrancy]]. (For instance, it was for this belief that Barth was criticized most harshly by the conservative evangelical theologian, [[Francis Schaeffer|Dr. Francis A. Schaeffer]], who was a student of strident Barthian critic [[Cornelius Van Til|Dr. Cornelius Van Til]].) Such critics regard proclaiming a rigorous Christian theology without basing that theology on a supporting text that is considered to be historically accurate as a separation of theological truth from historical truth; for his part, Barth would have argued that making claims about biblical inerrancy the foundation of theology is to take a foundation other than Jesus Christ, and that our understanding of Scripture's accuracy and worth can only properly emerge from consideration of what it means for it to be a true witness to the incarnate Word, [[Jesus]].
 
The relationship between Barth, liberalism and fundamentalism goes far beyond the issue of inerrancy. From Barth's perspective, liberalism (with [[Friedrich Schleiermacher]] and [[Hegel]] as its leading exponents) is the divinization of human thinking. Some philosophical concepts become the false God, and the voice of the living God is blocked. This leads to the captivity of theology by human ideology. In Barth's theology, he emphasizes again and again that human concepts can never be considered as identical to God's revelation. In this aspect, Scripture is also written human language, expressing human concepts. It cannot be considered as identical as God's revelation. However, in His freedom and love, God truly reveals the Godself through human language and concepts. Thus he claims that Christ is truly presented in Scripture and the preaching of the church. Barth stands in the heritage of the Reformation in his wariness of the marriage between theology and philosophy. Whether his sharp distinction between human concepts and divine revelation is biblical or philosophically sound remains debatable.==>
 
== QuotationsKutipan ==
"[[JesusYesus]] doestidak not givememberikan [[reciperesep]]s thatyang showmenunjukkan thejalan way tomenuju [[GodAllah]] asseperti otheryang dilakukan oleh para [[teacherguru]]s ofdari [[religionagama]] dolainnya. He is himselfDia thesendirilah wayjalannya."
 
"Teologi yang terbaik tidak membutuhkan pembelanya: ia akan membuktikan dirinya sendiri."
"The best theology would need no advocates: it would prove itself."
 
“Ada pendapat bahwa ketidakberpihakan sempurna adalah yang paling tepat dan memang merupakan kecenderungan normal untuk eksegesis sejati, karena hal itu menjamin kebebasan sempurna dari prasangka. Untuk sementara waktu, sekitar [[1910]], gagasan ini hampir mencapai status kanonik dalam teologi Protestan. Tapi sekarang, kita dapat dengan tenang melukiskannya sebagai sebuah lelucon saja.” (Church Dogmatics 1:2, 469)
“There is a notion that complete impartiality is the most fitting and indeed the normal disposition for true exegesis, because it guarantees complete absence of prejudice. For a short time, around 1910, this idea threatened to achieve almost a canonical status in Protestant theology. But now, we can quite calmly describe it as merely comical. ” (Church Dogmatics 1:2, 469)
 
"ThePusat centerbukanlah issesuatu notyang somethingberada whichdi isdalam underkendali our controlkita, butmelainkan somethingsesuatu thatyang controlsmengendalikan uskita. ” (Church Dogmatics)
 
"Dedikasi Barth terhadap otoritas satu-satunya dan kuasa Firman Allah digambarkan bagi kami -- sementara kami berada di Basel. Barth terlibat dalam sebuah perikaian mengenai jendela-jendela kaca hias di Basel Münster. Jendela-jendela itu telah disingkirkan pada masa [[Perang Dunia II]] karena khawatir akan dihancurkan oleh bom, dan Barth menentang upaya untuk mengembalikannya ke gereja. Ia berpendapat bahwa gereja tidak membutuhkan gambaran-gambaran dari kiash injil yang diberikan oleh jendela-jendela kaca hias itu. Injil datang ke gereja hanya melalui Firman yang diberitakan. ... kejadian ini adalah gambaran khas tentang dedikasi tunggal Barth terhadap Firman."
"Barth’s dedication to the sole authority and power of the Word of God was illustrated for us … while we were in Basel. Barth was engaged in a dispute over the stained glass windows in the Basel Münster. The windows had been removed during World War II for fear they would be destroyed by bombs, and Barth was resisting the attempt to restore them to the church. His contention was that the church did not need portrayals of the gospel story given by stained glass windows. The gospel came to the church only through the Word proclaimed. … the incident was typical of Barth’s sole dedication to the Word. "
Elizabeth Achtemeier
 
"Melipat tangan di dalam doa adalah permulaan dari suatu pemberontakan melawan kekacauan di dunia."
"To clasp the hands in prayer is the beginning of an uprising against the disorder of the world."
<!--"Dalam peristiwa Kebangkitan, dunia Roh Kudus yang baru menyentuh dunia lama yang terdiri dari tubuh manusia, namun ia menyentuhnya seperti suatu tanda kurung menyentuh suatu lingkaran (a tangent touches a circle), artinya, tanpa benar-benar menyentuhnya." (Barth 1933, p. 30)
 
"What expressions we used – in part taken over and in part newly invented! – above all, the famous ‘wholly other’ breaking in upon us ‘perpendicularly from above,’ the not less famous ‘infinite qualitative distinction’ between God and man, the vacuum, the mathematical point, and the tangent in which alone they must meet." (Barth 1960, p. 42)-->▼
"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." (Barth 1933, p. 30)
 
== WritingsTulisan-tulisan byoleh Karl Barth ==▼
▲"What expressions we used – in part taken over and in part newly invented! – above all, the famous ‘wholly other’ breaking in upon us ‘perpendicularly from above,’ the not less famous ‘infinite qualitative distinction’ between God and man, the vacuum, the mathematical point, and the tangent in which alone they must meet." (Barth 1960, p. 42)
 
▲==* ''The Epistle to the Romans=='' ISBN 0-19-500294-6
▲== Writings by Karl Barth ==
* ''ThePreaching Epistle toThrough the RomansChristian Year'' ISBN 01950029460-8028-1725-4
* ''Preaching Through the Christian Year'' ISBN 0802817254
* ''God Here and Now
* ''Evangelical Theology: An Introduction''
* ''Church and State''
* ''The Humanity of God'', 1960, John Knox Press, ISBN 08042061200-8042-0612-0
* ''The Christian Life '', posthumouspotongan-potongan kuliah yang diterbitkan lecturesecara fragmentsanumerta, ISBN 05670932040-567-09320-4, ISBN 08028352360-8028-3523-6
 
=== ''The Church Dogmatics'' indalam terjemahan bahasa EnglishInggris translation===
*Volume I Part 1: ''Doctrine of the Word of God: Prolegomena to Church Dogmatics'', hardcover: ISBN 0567090132, softcover: ISBN 0567050599
 
*Volume I Part 2: ''Doctrine of the Word of God'', hardcover: ISBN 0567090124, softcover: ISBN 0567050696
* Volume III PartBagian 1: ''The Doctrine of God: Thethe KnowledgeWord of God;: TheProlegomena Realityto ofChurch GodDogmatics'', hardcoversampul tebal: ISBN 05670902130-567-09013-2, softcoversampul tipis: ISBN 05670516920-567-05059-9
* Volume III PartBagian 2: ''The Doctrine of God:the The Election of God; The CommandWord of God'', hardcoversampul tebal: ISBN 05670902210-567-09012-4, softcoversampul tipis: ISBN 056705179X0-567-05069-6
* Volume IIIII PartBagian 1: ''The Doctrine of CreationGod: The WorkKnowledge of CreationGod; The Reality of God'', hardcoversampul tebal: ISBN 05670903100-567-09021-3, softcoversampul tipis: ISBN 05670507930-567-05169-2
* Volume IIIII PartBagian 2: ''The Doctrine of CreationGod: The CreatureElection of God; The Command of God'', hardcoversampul tebal: ISBN 05670903290-567-09022-1, softcoversampul tipis: ISBN 05670508900-567-05179-X
* Volume III PartBagian 31: ''The Doctrine of Creation: The CreatorWork and Hisof CreatureCreation'', hardcoversampul tebal: ISBN 05670903370-567-09031-0, softcoversampul tipis: ISBN 05670509980-567-05079-3
* Volume III PartBagian 42: ''The Doctrine of Creation: : The Command of God the CreatorCreature'', hardcoversampul tebal: ISBN 05670903450-567-09032-9, softcoversampul tipis: ISBN 05670510990-567-05089-0
* Volume IVIII PartBagian 13: ''The Doctrine of ReconciliationCreation: The Creator and His Creature'', hardcoversampul tebal: ISBN 05670904180-567-09033-7, softcoversampul tipis: ISBN 05670512930-567-05099-8
* Volume IVIII PartBagian 24: ''The Doctrine of ReconciliationCreation: Jesus: ChristThe theCommand Servantof AsGod Lordthe Creator'', hardcoversampul tebal: ISBN 05670904260-567-09034-5, softcoversampul tipis: ISBN 05670513900-567-05109-9
* Volume IV PartBagian 3, 1st half1: ''The Doctrine of Reconciliation: Jesus Christ the True Witness'', hardcoversampul tebal: ISBN 05670904340-567-09041-8, softcoversampul tipis: ISBN 05670518970-567-05129-3
* Volume IV PartBagian 3, 2nd half2: ''Doctrine of Reconciliation: Jesus Christ the TrueServant WitnessAs Lord'', hardcoversampul tebal: ISBN 05670904420-567-09042-6, softcoversampul tipis: ISBN 05670514980-567-05139-0
* Volume IV PartBagian 43, bag. (unfinished)1: ''Doctrine of Reconciliation: TheJesus Foundation ofChrist the ChristianTrue Life (Baptism)Witness'', hardcoversampul tebal: ISBN 05670904500-567-09043-4, softcoversampul tipis: ISBN 05670515950-567-05189-7
* Volume VIV Bagian 3, bag. 2: ''ChurchDoctrine Dogmaticsof Reconciliation: ContentsJesus andChrist Indexesthe True Witness'', hardcoversampul tebal: ISBN 05670904690-567-09044-2, softcoversampul tipis: ISBN 05670511960-567-05149-8
* Volume IV Bag. 4 (tidak selesai): ''Doctrine of Reconciliation: The Foundation of the Christian Life (Baptism)'', sampul tebal: ISBN 0-567-09045-0, sampul tipis: ISBN 0-567-05159-5
*''Church Dogmatics'', 14 volume set, softcover, ISBN 0567058093
* Volume V: ''Church Dogmatics: inContents Outlineand Indexes'', (1947sampul lectures),tebal: HarperISBN Perennial0-567-09046-9, 1959,sampul tipis: ISBN 006130056X0-567-05119-6
* ''Church Dogmatics: A Selection'', with14 intro.volume by H. Gollwitzerset, 1961, Westminster John Knox Press 1994sampul editiontipis, ISBN 06642555070-567-05809-3
* ''Dogmatics in Outline'', (kuliah 1947), Harper Perennial, 1959, ISBN 0-06-130056-X
*''Church Dogmatics'', dual language German and English, books with CDROM, ISBN 0567083748 ▼
* ''Church Dogmatics: A Selection'', dualdengan languagepengantar Germanoleh andH. EnglishGollwitzer, CDROM1961, Westminster John Knox Press edisi only1994, ISBN 05670836400-664-25550-7
▲* ''Church Dogmatics'', dualdwi languagebahasa GermanJerman anddan EnglishInggris, booksbuku withdengan CDROM, ISBN 0567083748 0-567-08374-8
* ''Church Dogmatics'', dwi bahasa Jerman dan Inggris, dalam CDROM saja, ISBN 0-567-08364-0
 
== ExternalPranala linksluar ==
{{wikiquote}}
* {{en}} [http://library.ptsem.edu/collections/barth ThePusat Center forStudi Barth Studies] at{{Webarchive|url=https://web.archive.org/web/20060303041633/http://library.ptsem.edu/collections/barth/ Princeton|date=2006-03-03 Theological}} di Seminari Teologi Princeton Seminary
* {{en}} [http://www.christianitytoday.com/ch/2000/001/5.23.html Neo-Orthodoxy: Karl Barth]
* {{en}} [http://faith-theology.blogspot.com/2005/11/church-dogmatics-in-week.html Short Summary of theRingkasan ''ChurchDogmatika DogmaticsGereja''] {{Webarchive|url=https://web.archive.org/web/20100628044809/http://faith-theology.blogspot.com/2005/11/church-dogmatics-in-week.html |date=2010-06-28 }}
* {{de}} [http://pages.unibas.ch/karlbarth/ Arsip Karl Barth-Archiv]
* {{en}} [http://webserverkbarth.thuk.nlorg/barth/index_Eng.htm Karl Barth Literature Search ProjectHub]
* {{en}} [http://webserver.thuk.nl/barth/index_Eng.htm Proyek Pencarian Literatur Barth] {{Webarchive|url=https://web.archive.org/web/20070610184937/http://webserver.thuk.nl/barth/index_Eng.htm |date=2007-06-10 }}
* [http://www.time.com/time/covers/0,16641,1101620420,00.html April 20, 1962 Time Magazine Cover story on Karl Barth]-->
* {{en}} [http://www.time.com/time/covers/0,16641,1101620420,00.html Kisah sampul Majalah Time tentang Karl Barth, 20 April 1962] {{Webarchive|url=https://web.archive.org/web/20130524120242/http://www.time.com/time/covers/0,16641,1101620420,00.html |date=2013-05-24 }}
 
[[Kategori:Kelahiran {{lifetime|1886|1968|Barth, Karl]]}}
[[Kategori:Kematian 1968|Barth, Karl]]
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Diperoleh dari "https://wiki-indonesia.club/wiki/Karl_Barth"