barth - npm Package Compare versions
Comparing version 1.4.0 to 1.5.0
@@ -28,5 +28,2 @@ { | ||
| { | ||
| "text": "...'joy' in Phillippians is a defiant 'Nevertheless!' that Paul sets like a full stop against the Philippians' anxiety..." | ||
| }, | ||
| { | ||
| "text": "Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible." | ||
@@ -38,6 +35,6 @@ }, | ||
| { | ||
| "text": "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.'" | ||
| "text": "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.'" | ||
| }, | ||
| { | ||
| "text": "Theology is not a private subject for theologians only. Nor is it a private subject for professors. Fortunately, there have always been pastors who have understood more about theology than most professors. Nor is theology a private subject of study for pastors. Fortunately, there have repeatedly been congregation members, and often whole congregations, who have pursued theology energetically while their pastors were theological infants or barbarians. Theology is a matter for the Church." | ||
| "text": "Theology is not a private subject for theologians only. Nor is it a private subject for professors. Nor is theology a private subject of study for pastors. Theology is a matter for the Church." | ||
| }, | ||
@@ -51,3 +48,3 @@ { | ||
| { | ||
| "text": "Thus in this oneness Jesus Christ is the Mediator, the Reconciler, between God and man. Thus He comes forward to MAN on behalf of GOD calling for and awakening faith, love and hope, and to GOD on behalf of MAN, representing man, making satisfaction and interceding. Thus He attests and guarantees to God's free GRACE and at the same time attests and guarantees to God man's free GRATITUDE." | ||
| "text": "Thus in this oneness Jesus Christ is the Mediator, the Reconciler, between God and man. Thus He comes forward to man on behalf of God calling for and awakening faith, love and hope, and to God on behalf of man, representing man, making satisfaction and interceding. Thus He attests and guarantees to God's free Grace and at the same time attests and guarantees to God man's free Gratitude." | ||
| }, | ||
@@ -73,9 +70,9 @@ { | ||
| { | ||
| "text": "For if God Himself became man, this man, what else can this mean but that He declared himself guilty of the contradiction against Himself" | ||
| "text": "For if God Himself became man, this man, what else can this mean but that He declared himself guilty of the contradiction against Himself." | ||
| }, | ||
| { | ||
| "text": "God's high freedom in Jesus Christ is His freedom for LOVE. The divine capacity which operates and exhibits itself in that superiority and subordination is manifestly also God's capacity to bend downwards, to attach Himself to another and this other to Himself, to be together with him. This takes place in that irreversible sequence, but in it is completely real. In that sequence there arises and continues in Jesus Christ the highest communion of God with man. God's deity is thus no prison in which He can exist only in and for Himself. It is rather His freedom to be in and for Himself but also with and for us, to assert but also to sacrifice Himself, to be wholly exalted but also completely humble, not only almighty but also almighty mercy, not only Lord but also servant, not only judge but also Himself the judged, not only man's eternal king but also his brother in time. And all that without in the slightest forfeiting His deity! All that, rather, in the highest proof and proclamation of His deity! He who DOES and manifestly CAN do all that, He and no other is the living God." | ||
| "text": "God's high freedom in Jesus Christ is His freedom for Love. The divine capacity which operates and exhibits itself in that superiority and subordination is manifestly also God's capacity to bend downwards, to attach Himself to another and this other to Himself, to be together with him. This takes place in that irreversible sequence, but in it is completely real. In that sequence there arises and continues in Jesus Christ the highest communion of God with man. God's deity is thus no prison in which He can exist only in and for Himself. It is rather His freedom to be in and for Himself but also with and for us, to assert but also to sacrifice Himself, to be wholly exalted but also completely humble, not only almighty but also almighty mercy, not only Lord but also servant, not only judge but also Himself the judged, not only man's eternal king but also his brother in time. And all that without in the slightest forfeiting His deity! All that, rather, in the highest proof and proclamation of His deity! He who does and manifestly can do all that, He and no other is the living God." | ||
| }, | ||
| { | ||
| "text": "On the basis of the eternal will of God we have to think of EVERY HUMAN BEING, even the oddest, most villainous or miserable, as one to whom Jesus Christ is Brother and God is Father; and we have to deal with him on this assumption. If the other person knows that already, then we have to strengthen him in the knowledge. If he does no know it yet or no longer knows it, our business is to transmit this knowledge to him." | ||
| "text": "On the basis of the eternal will of God we have to think of every human being, even the oddest, most villainous or miserable, as one to whom Jesus Christ is Brother and God is Father; and we have to deal with him on this assumption. If the other person knows that already, then we have to strengthen him in the knowledge. If he does not know it yet or no longer knows it, our business is to transmit this knowledge to him." | ||
| }, | ||
@@ -92,6 +89,6 @@ { | ||
| { | ||
| "text": "In Jesus Christ there is no isolation of man from God or of God from man. Rather, in Him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant MUTUALLY contracted, preserved, and fulfilled by them. Jesus Christ is in His one Person, as true GOD, MAN'S loyal partner, and as true MAN, GOD'S. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God." | ||
| "text": "In Jesus Christ there is no isolation of man from God or of God from man. Rather, in Him we encounter the history, the dialogue, in which God and man meet together and are together, the reality of the covenant mutally contracted, preserved, and fulfilled by them. Jesus Christ is in His one Person, as true GOD, man's loyal partner, and as true man, God's. He is the Lord humbled for communion with man and likewise the Servant exalted to communion with God." | ||
| }, | ||
| { | ||
| "text": "He wants in His freedom actually not to be without man but WITH him and in the same freedom not against him but FOR him, and that apart from or even counter to what man deserves. He wants in fact to be man's partner, his almighty and compassionate Saviour. He chooses to give man the benefit of His power, which encompasses not only the high and the distant but also the deep and the near, in order to maintain communion with him in the realm guaranteed by His deity. He determines to love him, to be his God, his Lord, his compassionate Preserver and Saviour to eternal life, and to desire his praise and service." | ||
| "text": "He wants in His freedom actually not to be without man but with him and in the same freedom not against him but for him, and that apart from or even counter to what man deserves. He wants in fact to be man's partner, his almighty and compassionate Saviour. He chooses to give man the benefit of His power, which encompasses not only the high and the distant but also the deep and the near, in order to maintain communion with him in the realm guaranteed by His deity. He determines to love him, to be his God, his Lord, his compassionate Preserver and Saviour to eternal life, and to desire his praise and service." | ||
| }, | ||
@@ -105,6 +102,6 @@ { | ||
| { | ||
| "text": "It is in full unity with Himself that He is also – and especially and above all – in Christ, that he becomes a creature, man, flesh, that He enters into our being in contradiction, that He takes upon Himself its consequences. If we think that this is impossible it is because our concept of God is too narrow, too arbitrary, too human – far too human. Who God is and what it is to be divine is something we have to learn where God has revealed Himself and His nature, the essence of the divine. And if He has revealed Himself in Jesus Christ as the God who does this, it is not for us to be wiser than He and to say that it is in contradiction with the divine essence. We have to be ready to be taught by Him that we have been too small and perverted in our thinking about Him within the framework of a false idea about God. It is not for us to speak of a contradiction and rift in the being of God, but to learn to correct our notions of the being of God, to constitute them in the light of the fact that He does this. We may believe that God can and must only be absolute in contrast to all that is relative, exalted in contrast to all that is lowly, active in contrast to all suffering, inviolable in contrast to all temptation, transcendent in contrast to all immanence, and therefore divine in contrast to everything human, in short that He can and must be the “Wholly Other. But such beliefs are shown to be quite untenable, and corrupt and pagan, by the fact that God does in fact be and do this in Jesus Christ. We cannot make them the standard by which to measure what God can or cannot do, or the basis of the judgement that in doing this He brings Himself into self-contradiction. By doing this God proves to us that He can do it, that to do it is within His nature. And He Himself to be more great and rich and sovereign than we had ever imagined. And our ideas of His nature must be guided by this, and not vice versa." | ||
| "text": "We may believe that God can and must only be absolute in contrast to all that is relative, exalted in contrast to all that is lowly, active in contrast to all suffering, inviolable in contrast to all temptation, transcendent in contrast to all immanence, and therefore divine in contrast to everything human, in short that He can and must be the \"Wholly Other.\" But such beliefs are shown to be quite untenable, and corrupt and pagan, by the fact that God does in fact be and do this in Jesus Christ." | ||
| }, | ||
| { | ||
| "text": "Heaven and earth, nature and man, comedy and tragedy, … the Virgin Mary and the demons...Mozart simply contains and includes all this within his music in perfect harmony. This harmony is not a matter of “balance or “indifference” – it is a glorious upsetting of the balance, a turning in which the light rises and the shadows fall, in which the Yes rings louder than the ever-present." | ||
| "text": "Heaven and earth, nature and man, comedy and tragedy, ...Mozart simply contains all this within his music in perfect harmony. This harmony is not a matter of \"balance\" or \"indifference\" – it is a glorious upsetting of the balance, a turning in which the light rises and the shadows fall, in which the Yes rings louder than the ever-present." | ||
| }, | ||
@@ -115,5 +112,2 @@ { | ||
| { | ||
| "text": "He has heard, and causes those with ears to hear, even today, what we shall not see until the end of time - the whole context of Providence. As though in the light of this end, he heard the harmony of creation to which the shadow belongs but in which the shadow is not darkness, deficiency is not defeat, trouble cannot degenerate into tragedy and infinite melancholy is ultimately forced to claim undisputed sway...Mozart causes us to hear that even on the latter side, and therefore in its totality creation praises its master and is therefore perfect." | ||
| }, | ||
| { | ||
| "text": "In dogmatics our question is: What are we to think and say?" | ||
@@ -128,3 +122,3 @@ }, | ||
| { | ||
| "text": "Theology can be useful only when it does not retreat from the divine judgment that accompanies the work of all men, but, instead unreservedly exposes and submits itself to this judgment. Only by not rejecting or resisting the threat that encounters it, but, instead, acknowledging it propriety, reconciling itself to it, and enduring and bearing it, can theology become useful." | ||
| "text": "Theology can be useful only when it does not retreat from the divine judgment that accompanies the work of all men, but, instead unreservedly exposes and submits itself to this judgment." | ||
| }, | ||
@@ -138,5 +132,2 @@ { | ||
| { | ||
| "text": "What is there within the Bible?\"\"It is a dangerous question. We might do better not to come too near this burning bush. For we are sure to betray what is—behind us! The Bible gives to every man and every era such answers to your questions as they deserve. We shall always find in it as much as we seek and no more: high and divine content if it is high and divine content that we seek; transitory and \"historical\" content, if transitory and \"historical\" content that we seek. Nothing whatever, if it is nothing whatever that we seek. The hungry are satisfied by it, and to the satisfied it is surfeiting before they have opened it. The question, \"What is in the Bible?\" has a mortifying way of converting itself into the opposing question, \"Well, what are you looking for, and who are you, pray, who make bold to look?" | ||
| }, | ||
| { | ||
| "text": "No act of man can claim to be more than an attempt, not even science." | ||
@@ -148,5 +139,5 @@ }, | ||
| { | ||
| "text": "Durch das Leid hindurch, nicht am Leid vorbei, geht der Weg zur Freude." | ||
| "text": "The revelation of God in the outpouring of the Holy Spirit is the judging but also reconciling presence of God in the world of human religion, that is, in the realm of man's attempts to justify and to sanctify himself before a capricious and arbitrary picture of God. The Church is the locus of true religion, so far as through grace it lives by grace." | ||
| } | ||
| ] | ||
| } |
@@ -36,9 +36,10 @@ | ||
| var now = new Date() | ||
| , beginningOfDay = (new Date(now.getFullYear(), now.getMonth(), now.getDate())) / 1000 | ||
| , start = new Date(now.getFullYear(), 0, 1) | ||
| , julian = Math.ceil((now - start) / 86400000) | ||
| if (opts.debug) { | ||
| console.log('Getting daily', {now: now, bOfDay: beginningOfDay, outOf: quotes.length}) | ||
| console.log('Getting daily', {now: now, julian: julian, outOf: quotes.length}) | ||
| } | ||
| return formatter(getAQuote(beginningOfDay % quotes.length), opts) | ||
| return formatter(getAQuote((julian - 1) % quotes.length), opts) | ||
| } |
| { | ||
| "name": "barth", | ||
| "version": "1.4.0", | ||
| "version": "1.5.0", | ||
| "description": "Helpful Karl Barth quotes.", | ||
@@ -5,0 +5,0 @@ "main": "index.js", |
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