Georg Wilhelm Friedrich Hegel book Lectures on the Philosophy of History
Lectures on the Philosophy of History, H.G. Bohn, 1857, part IV. The German world, p. 374
Lectures on the Philosophy of History (1832), Volume 1
“God Himself is the nearest to hand, as the absolutely simple must be, and at the same time the most distant, as the absolutely simple must also be. God Himself is the irresolvable and at the same time that which fills and embraces everything else. God Himself in His being for Himself is the one being which stands in need of nothing else and at the same time the one being by which every thing else came into being and exists. God Himself is the beginning in which everything begins, with which we must and can always begin with confidence and without need of excuse. And at the same time He is the end in which everything legitimately and necessarily ends, with which we must end with confidence and without need of excuse. God Himself is simple, so simple that in all His glory He can be near to the simplest perception and also laugh at the most profound or acute thinking so simple that He reduces everyone to silence, and then allows and requires everyone boldly to make Him the object of their thought and speech. He is so simple that to think and speak correctly of Him and to live correctly before Him does not in fact require any special human complexities or for that matter any special human simplicities, so that occasionally and according to our need He may permit and require both human complexity and human simplicity, and occasionally they may both be forbidden us…”
— Karl Barth, book Church Dogmatics
2:1
Church Dogmatics (1932–1968)
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Karl Barth73
Swiss Protestant theologian 1886–1968Related quotes
Johann Gottlieb Fichte (1762–1814) German philosopher
I.
Outline of the Doctrine of Knowledge (1810)
Context: The Doctrine of Knowledge, apart from all special and definite knowing, proceeds immediately upon Knowledge itself, in the essential unity in which it recognises Knowledge as existing; and it raises this question in the first place — How this Knowledge can come into being, and what it is in its inward and essential Nature?
The following must be apparent: — There is but One who is absolutely by and through himself, — namely, God; and God is not the mere dead conception to which we have thus given utterance, but he is in himself pure Life. He can neither change nor determine himself in aught within himself, nor become any other Being; for his Being contains within it all his Being and all possible Being, and neither within him nor out of him can any new Being arise.
Leo Tolstoy (1828–1910) Russian writer
Entry in Tolstoy's Diary http://www.linguadex.com/tolstoy/chapter1.htm (1 November 1910) <br class="br">Context: God is the infinite ALL. Man is only a finite manifestation of Him.<br>Or better yet:<br>God is that infinite All of which man knows himself to be a finite part.<br>God alone exists truly. Man manifests Him in time, space and matter. The more God's manifestation in man (life) unites with the manifestations (lives) of other beings, the more man exists. This union with the lives of other beings is accomplished through love.<br>God is not love, but the more there is of love, the more man manifests God, and the more he truly exists...<br>We acknowledge God only when we are conscious of His manifestation in us. All conclusions and guidelines based on this consciousness should fully satisfy both our desire to know God as such as well as our desire to live a life based on this recognition.
