Vorlage:1950 Rezensionen Freiheit, Gnade, Schicksal: Unterschied zwischen den Versionen

Aus Romano-Guardini-Handbuch
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# [1950-000] [Englisch] [[Alfons Beil]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Renascence]], 3, 1950, S. 57 f. (ins Englsiche übersetzt von Joseph Schwarz) [neu aufgenommen] - [Rezension] - https://books.google.de/books?id=tq23g5-wC7AC oder https://www.pdcnet.org/renascence/content/renascence_1950_0003_0001_0057_0058:
* [1950-230] [Englisch] [[Alfons Beil]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Renascence]], 3, 1950, S. 57 f. (ins Englsiche übersetzt von Joseph Schwarz) [neu aufgenommen] - [Rezension] - https://books.google.de/books?id=tq23g5-wC7AC oder https://www.pdcnet.org/renascence/content/renascence_1950_0003_0001_0057_0058:
## S. 57 f.: "Guardini presents this latest of his works as only an attempt at an interpretation of human existence. But we know that we would find more: an abundance of penetrating insights, subtle but always vital distinctions and correspondences, and an overwhelming wisdom of life. And all this in a simple and unpretentious language, that really serves the truths it conveys, and so bringst hem home to us making us stop and think ever so often. Speaking (in the chapter on grace) of creativeness, of inspiration and accomplishment, this book make us realize that only he who knows from experience can thus speak of creative work and give such a good example of it. In his three chapters, Guardini inquires into the problems of freedom, grace, destiny, first on the natural plane, both moral and religious in a universal sense; then he investigates their importance for the Christian life in the light of the supernatural. His method is at first "phenomenological"; he describes, in his well-known piercing exactness, the respective facts and data, natural and revealed. But very often also he deals with these problems philosophically in the proper sense of the word. Thus, for example, he speaks about the logical implications of the free act. Once he warns us against "a-philosophical theologians"; another time, when speaking of the alleged non-validity of the principle of causality of the microcosm, against a-philosophical scientists, although he doesn't use the term. But his controversial discussions are al- ways courteous: he fights as though he didn't. Again and again we have to face paradoxical, startling, challenging statements. Thus he says: In St. Paul's trusting the God that approaches him in Jesus Christ, in the apostle's giving Him room, God Himself becomes free. Or: God, in loving the world, suffers destiny. But each time the assertion loses ist startling character through a careful and deep-going explanation. Guardini´s presentations never loses contact with our present time. There is hardly a significant event or an important phenomenon of our days which he doesn´t touch upon in the course of his interpretations. Here it will be of interest, especially for the American reader to notice that Guardini is a Christian and a priest who never for a moment has bowed tot he demons of those twelve years of horror. His integrity has come out oft hat time untouched, and he certainly need not be ashamed of anything he spoke or wrote then. What he now says of the free action as a task and of the limits of freedom will therefore be all the more significant. Guardini's book is a fruit of a mind that is wide open to reality and singularly free from illusions. But for this very reason and in spite of many a disturbing statement there is no trace of a paralysing pessimism. We feel the deep, quiet breath of faith which is the victory over the world, ex- pressly summed up in the last lines of the book: "For in hope were we saved. But hope that is seen, is not hope. For how can a man hope for what he sees? But if we hope for what we do not see, we wait for it with patience.“
** S. 57 f.: "Guardini presents this latest of his works as only an attempt at an interpretation of human existence. But we know that we would find more: an abundance of penetrating insights, subtle but always vital distinctions and correspondences, and an overwhelming wisdom of life. And all this in a simple and unpretentious language, that really serves the truths it conveys, and so bringst hem home to us making us stop and think ever so often. Speaking (in the chapter on grace) of creativeness, of inspiration and accomplishment, this book make us realize that only he who knows from experience can thus speak of creative work and give such a good example of it. In his three chapters, Guardini inquires into the problems of freedom, grace, destiny, first on the natural plane, both moral and religious in a universal sense; then he investigates their importance for the Christian life in the light of the supernatural. His method is at first "phenomenological"; he describes, in his well-known piercing exactness, the respective facts and data, natural and revealed. But very often also he deals with these problems philosophically in the proper sense of the word. Thus, for example, he speaks about the logical implications of the free act. Once he warns us against "a-philosophical theologians"; another time, when speaking of the alleged non-validity of the principle of causality of the microcosm, against a-philosophical scientists, although he doesn't use the term. But his controversial discussions are al- ways courteous: he fights as though he didn't. Again and again we have to face paradoxical, startling, challenging statements. Thus he says: In St. Paul's trusting the God that approaches him in Jesus Christ, in the apostle's giving Him room, God Himself becomes free. Or: God, in loving the world, suffers destiny. But each time the assertion loses ist startling character through a careful and deep-going explanation. Guardini´s presentations never loses contact with our present time. There is hardly a significant event or an important phenomenon of our days which he doesn´t touch upon in the course of his interpretations. Here it will be of interest, especially for the American reader to notice that Guardini is a Christian and a priest who never for a moment has bowed tot he demons of those twelve years of horror. His integrity has come out oft hat time untouched, and he certainly need not be ashamed of anything he spoke or wrote then. What he now says of the free action as a task and of the limits of freedom will therefore be all the more significant. Guardini's book is a fruit of a mind that is wide open to reality and singularly free from illusions. But for this very reason and in spite of many a disturbing statement there is no trace of a paralysing pessimism. We feel the deep, quiet breath of faith which is the victory over the world, ex- pressly summed up in the last lines of the book: "For in hope were we saved. But hope that is seen, is not hope. For how can a man hope for what he sees? But if we hope for what we do not see, we wait for it with patience.“
# [1950-000] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Christ und Welt]], Stuttgart, 3, 1950, 4 (26. Januar 1950), S. 11 [Gerner 354] - [Rezension] - [noch nicht online]  
* [1950-231] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Christ und Welt]], Stuttgart, 3, 1950, 4 (26. Januar 1950), S. 11 [Gerner 354] - [Rezension] - [noch nicht online]  
# [1950-000] Um menschliche und christliche Existenz, in: [[Der christliche Sonntag]], Freiburg, 2, 1950, 34, 20. August (Rezension zu: Guardini, Freiheit, Gnade, Schicksal) [Mercker 3324] - [Rezension] - [noch nicht online]  
* [1950-232] Um menschliche und christliche Existenz, in: [[Der christliche Sonntag]], Freiburg, 2, 1950, 34, 20. August (Rezension zu: Guardini, Freiheit, Gnade, Schicksal) [Mercker 3324] - [Rezension] - [noch nicht online]  
# [1950-000] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Die Union. Zeitung der christlich-demokratischen Union]], Dresden, 5, 1950, 4. Oktober [Mercker 3325] - [Rezension] - [noch nicht online]  
* [1950-233] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Die Union. Zeitung der christlich-demokratischen Union]], Dresden, 5, 1950, 4. Oktober [Mercker 3325] - [Rezension] - [noch nicht online]  
# [1950-000] [[Franz König]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Die Zeit im Buch]], Wien, 3, 1950, 4, 26. Januar [Mercker 3334] - [Rezension] - [noch nicht online]  
* [1950-234] [[Franz König]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Die Zeit im Buch]], Wien, 3, 1950, 4, 26. Januar [Mercker 3334] - [Rezension] - [noch nicht online]  
# [1950-000] [[Damasus Zähringer]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Benediktinische Monatsschrift]], Beuron, 26, 1950, S. 326-327 [Mercker 3341] - [Rezension] - https://books.google.de/books?id=jgEUAAAAIAAJ
* [1950-235] [[Damasus Zähringer]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Benediktinische Monatsschrift]], Beuron, 26, 1950, S. 326-327 [Mercker 3341] - [Rezension] - https://books.google.de/books?id=jgEUAAAAIAAJ
# [1950-000] [[Hermann Zeller]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Zeitschrift für katholische Theologie]], Innsbruck, 72, 1950, S. 245 [Mercker 3342] - [Rezension] - [noch nicht online]
* [1950-236] [[Hermann Zeller]]: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Zeitschrift für katholische Theologie]], Innsbruck, 72, 1950, S. 245 [Mercker 3342] - [Rezension] - [noch nicht online]

Version vom 6. Juni 2024, 22:24 Uhr

  • [1950-230] [Englisch] Alfons Beil: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Renascence, 3, 1950, S. 57 f. (ins Englsiche übersetzt von Joseph Schwarz) [neu aufgenommen] - [Rezension] - https://books.google.de/books?id=tq23g5-wC7AC oder https://www.pdcnet.org/renascence/content/renascence_1950_0003_0001_0057_0058:
    • S. 57 f.: "Guardini presents this latest of his works as only an attempt at an interpretation of human existence. But we know that we would find more: an abundance of penetrating insights, subtle but always vital distinctions and correspondences, and an overwhelming wisdom of life. And all this in a simple and unpretentious language, that really serves the truths it conveys, and so bringst hem home to us making us stop and think ever so often. Speaking (in the chapter on grace) of creativeness, of inspiration and accomplishment, this book make us realize that only he who knows from experience can thus speak of creative work and give such a good example of it. In his three chapters, Guardini inquires into the problems of freedom, grace, destiny, first on the natural plane, both moral and religious in a universal sense; then he investigates their importance for the Christian life in the light of the supernatural. His method is at first "phenomenological"; he describes, in his well-known piercing exactness, the respective facts and data, natural and revealed. But very often also he deals with these problems philosophically in the proper sense of the word. Thus, for example, he speaks about the logical implications of the free act. Once he warns us against "a-philosophical theologians"; another time, when speaking of the alleged non-validity of the principle of causality of the microcosm, against a-philosophical scientists, although he doesn't use the term. But his controversial discussions are al- ways courteous: he fights as though he didn't. Again and again we have to face paradoxical, startling, challenging statements. Thus he says: In St. Paul's trusting the God that approaches him in Jesus Christ, in the apostle's giving Him room, God Himself becomes free. Or: God, in loving the world, suffers destiny. But each time the assertion loses ist startling character through a careful and deep-going explanation. Guardini´s presentations never loses contact with our present time. There is hardly a significant event or an important phenomenon of our days which he doesn´t touch upon in the course of his interpretations. Here it will be of interest, especially for the American reader to notice that Guardini is a Christian and a priest who never for a moment has bowed tot he demons of those twelve years of horror. His integrity has come out oft hat time untouched, and he certainly need not be ashamed of anything he spoke or wrote then. What he now says of the free action as a task and of the limits of freedom will therefore be all the more significant. Guardini's book is a fruit of a mind that is wide open to reality and singularly free from illusions. But for this very reason and in spite of many a disturbing statement there is no trace of a paralysing pessimism. We feel the deep, quiet breath of faith which is the victory over the world, ex- pressly summed up in the last lines of the book: "For in hope were we saved. But hope that is seen, is not hope. For how can a man hope for what he sees? But if we hope for what we do not see, we wait for it with patience.“
  • [1950-231] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Christ und Welt, Stuttgart, 3, 1950, 4 (26. Januar 1950), S. 11 [Gerner 354] - [Rezension] - [noch nicht online]
  • [1950-232] Um menschliche und christliche Existenz, in: Der christliche Sonntag, Freiburg, 2, 1950, 34, 20. August (Rezension zu: Guardini, Freiheit, Gnade, Schicksal) [Mercker 3324] - [Rezension] - [noch nicht online]
  • [1950-233] Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Die Union. Zeitung der christlich-demokratischen Union, Dresden, 5, 1950, 4. Oktober [Mercker 3325] - [Rezension] - [noch nicht online]
  • [1950-234] Franz König: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Die Zeit im Buch, Wien, 3, 1950, 4, 26. Januar [Mercker 3334] - [Rezension] - [noch nicht online]
  • [1950-235] Damasus Zähringer: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Benediktinische Monatsschrift, Beuron, 26, 1950, S. 326-327 [Mercker 3341] - [Rezension] - https://books.google.de/books?id=jgEUAAAAIAAJ
  • [1950-236] Hermann Zeller: Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Zeitschrift für katholische Theologie, Innsbruck, 72, 1950, S. 245 [Mercker 3342] - [Rezension] - [noch nicht online]