Karl Barth: Perbedaan antara revisi

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Baris 22:
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 ==
<!--==Later life==
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.
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.
 
InPada 1962, Barth visitedberkunjung theke USAAS, wheredan hememberikan lecturedkuliah atdi [[PrincetonSeminari TheologicalTeologi SeminaryPrinceton]] anddan thedi [[University ofUniversitas Chicago]]. HeIa wasdiundang inviteduntuk tomenjadi betamu a guest at thepada [[SecondKonsili VaticanVatikan CouncilII]], buttetapi couldia nottidak attenddapat duemenghadirinya tokarena illnesssakit.
 
==Theology Teologi ==
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]].
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."
 
Barth berusaha memulihkan Doktrin Tritunggal yang telah hilang dari teologi karena [[teologi liberal|liberalisme]]. Argumennya didasarkan pada gagasan bahwa Allah adalah obyek dari pengetahuan diri sendiri Allah, dan [[penyataan]] di dalam [[Alkitab]] berarti pengungkapan diri-Nya kepada [[umat manusia]] yang tidak dapat tidak disingkapkan kepada manusia.
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.
 
<!--== Barth dan golongan Liberal dan Konservatif ==
==Barth and Liberals and Conservatives==
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.==>
 
== Kutipan ==
Baris 42:
"Teologi yang terbaik tidak membutuhkan pembelanya: ia akan membuktikan dirinya sendiri."
 
“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)
 
"Pusat bukanlah sesuatu yang berada di dalam kendali kita, melainkan sesuatu yang mengendalikan kita.” (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."
 
<!--"InDalam theperistiwa ResurrectionKebangkitan, thedunia newRoh worldKudus ofyang thebaru Holymenyentuh Spiritdunia toucheslama theyang oldterdiri worlddari oftubuh the fleshmanusia, butnamun touchesia itmenyentuhnya asseperti suatu tanda kurung menyentuh suatu lingkaran (a tangent touches a circle), that isartinya, withouttanpa touchingbenar-benar itmenyentuhnya." (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)-->
 
== WritingsTulisan-tulisan byoleh Karl Barth ==
* ''The Epistle to the Romans'' ISBN 0195002946
* ''Preaching Through the Christian Year'' ISBN 0802817254
Baris 62:
* ''Church and State''
* ''The Humanity of God'', 1960, John Knox Press, ISBN 0804206120
*''The Christian Life '', posthumouspotongan-potongan lecturekuliah fragmentsyang diterbitkan secara anumerta, ISBN 0567093204, ISBN 0802835236
 
=== ''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 PartBagian 21: ''Doctrine of the Word of God: Prolegomena to Church Dogmatics'', hardcoversampul tebal: ISBN 05670901240567090132, softcoversampul tipis: ISBN 05670506960567050599
*Volume III PartBagian 12: ''The Doctrine of God:the The Knowledge of God; The RealityWord of God'', hardcoversampul tebal: ISBN 05670902130567090124, softcoversampul tipis: ISBN 05670516920567050696
*Volume II PartBagian 21: ''The Doctrine of God: The ElectionKnowledge of God; The CommandReality of God'', hardcoversampul tebal: ISBN 05670902210567090213, softcoversampul tipis: ISBN 056705179X0567051692
*Volume IIIII PartBagian 12: ''The Doctrine of CreationGod: The WorkElection of CreationGod; The Command of God'', hardcoversampul tebal: ISBN 05670903100567090221, softcoversampul tipis: ISBN 0567050793056705179X
*Volume III PartBagian 21: ''The Doctrine of Creation: The CreatureWork of Creation'', hardcoversampul tebal: ISBN 05670903290567090310, softcoversampul tipis: ISBN 05670508900567050793
*Volume III PartBagian 32: ''The Doctrine of Creation: The Creator and His Creature'', hardcoversampul tebal: ISBN 05670903370567090329, softcoversampul tipis: ISBN 05670509980567050890
*Volume III PartBagian 43: ''The Doctrine of Creation: : The CommandCreator ofand GodHis the CreatorCreature'', hardcoversampul tebal: ISBN 05670903450567090337, softcoversampul tipis: ISBN 05670510990567050998
*Volume IVIII PartBagian 14: ''The Doctrine of ReconciliationCreation: : The Command of God the Creator'', hardcoversampul tebal: ISBN 05670904180567090345, softcoversampul tipis: ISBN 05670512930567051099
*Volume IV PartBagian 21: ''The Doctrine of Reconciliation: Jesus Christ the Servant As Lord'', sampul tebal: ISBN 05670904260567090418, sampul tipis: ISBN 05670513900567051293
*Volume IV PartBagian 3, bag. 12: ''Doctrine of Reconciliation: Jesus Christ the TrueServant As WitnessLord'', sampul tebal: ISBN 05670904340567090426, sampul tipis: ISBN 05670518970567051390
*Volume IV PartBagian 3, bag. 21: ''Doctrine of Reconciliation: Jesus Christ the True Witness'', sampul tebal: ISBN 05670904420567090434, sampul tipis: ISBN 05670514980567051897
*Volume IV Bagian 3, bag. 2: ''Doctrine of Reconciliation: Jesus Christ the True Witness'', sampul tebal: ISBN 0567090442, sampul tipis: ISBN 0567051498
*Volume IV Bag. 4 (tidak selesai): ''Doctrine of Reconciliation: The Foundation of the Christian Life (Baptism)'', sampul tebal: ISBN 0567090450, sampul tipis: ISBN 0567051595
*Volume V: ''Church Dogmatics: Contents and Indexes'', sampul tebal: ISBN 0567090469, sampul tipis: ISBN 0567051196
Baris 82 ⟶ 83:
*''Church Dogmatics: A Selection'', dengan pengantar oleh H. Gollwitzer, 1961, Westminster John Knox Press edisi 1994, ISBN 0664255507
*''Church Dogmatics'', dwi bahasa Jerman dan Inggris, buku dengan CDROM, ISBN 0567083748
*''Church Dogmatics'', dwi bahasa Jerman dan Inggris, dalam CDROM saja, ISBN 0567083640-->
 
== Pranala luar ==