Alfons Beil: Unterschied zwischen den Versionen
Aus Romano-Guardini-Handbuch
| Zeile 21: | Zeile 21: | ||
== Bibliographie zu Guardini == | == Bibliographie zu Guardini == | ||
# Um die Richtung des Altars und anderes, in: [[Bibel und Liturgie]], Klosterneuburg, 14, 1939/40, S. 141-145 (zu: Kassiepe, Weltfremdheit und religiöse Überfeinerung als Hindernisse für unsere Missionen und Exerzitien, 1938), zu Romano Guardini S. ??? [Ger-ner 100] - [Artikel] - [noch nicht online] | # Um die Richtung des Altars und anderes, in: [[Bibel und Liturgie]], Klosterneuburg, 14, 1939/40, S. 141-145 (zu: Kassiepe, Weltfremdheit und religiöse Überfeinerung als Hindernisse für unsere Missionen und Exerzitien, 1938), zu Romano Guardini S. ??? [Ger-ner 100] - [Artikel] - [noch nicht online] | ||
# Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Renascence]], 3, 1950, S. 57 f. (ins | # Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: [[Renascence]], 3, 1950, S. 57 f. (ins Englische 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.“ | ||
# Die Wallfahrt nach Berlin, in: [[Der christliche Sonntag]], Freiburg, 4, 1952, 37, 14. September, S. 290 (Nur wer Gott kennt, kennt den Menschen) [Mercker 2284] - [Artikel] - [noch nicht online] | # Die Wallfahrt nach Berlin, in: [[Der christliche Sonntag]], Freiburg, 4, 1952, 37, 14. September, S. 290 (Nur wer Gott kennt, kennt den Menschen) [Mercker 2284] - [Artikel] - [noch nicht online] | ||
Aktuelle Version vom 6. Juni 2024, 11:41 Uhr
Alfons Beil (1896-1997) war ein deutscher katholischer Priester. Als Autor schrieb er auch unter dem Pseudonym Albert Bieler.
Biographie
- September 1915 Notabitur, anschließend Einschreibung in die Theologische Fakultät der Universität Freiburg
- zunächst aber Militärdienst und Teilnehmer am Ersten Weltkrieg
- ab 6. Februar 1919: Aufgrund einer Empfehlung an das Collegium Germanicum-Hungaricum Studium der Philosophie und Theologie zunächst am Collegium Canisium in Innsbruck (aufgrund der damaligen Verlegung der Germaniker von Rom nach Innsbruck), dann ab Oktober am Collegium Germanicum-Hungaricum in Rom
- 1921 Dr. phil. an der Päpstlichen Universität Gregoriana
- Oktober 1924 Priesterweihe in der Kollegkirche (Hauskapelle des Germanicums)
- 1925 Dr. theol. ebendort
- 1925 Vikar in Mosbach
- 1932 Spiritual in Freiburg i. Br. (Mutterhaus der barmherzigen Schwestern vom hl. Vincenz)
- 8. Februar 1934 Pfarrverweser nach Tiefenbach (Landkapitel Bruchsal)
- 15. Oktober 1936 erster Kurat an der neuen St. Albert-Kirche in Heidelberg
- 1942 Gemeinsame Beratung im "Marienhaus" in Heidelberg mit Gertrud Luckner, Hermann Maas, Marie Baum und Richard Hauser, was für Verfolgte des Naziregimes getan werden könne.
- 9. Mai 1948 Pfarrer der St. Albert-Kirche in Heidelberg
- 1956 Ernennung zum Päpstlichen Geheimkämmerer (Monsignore), den er allerdings zurückgab, nachdem er erfahren hatte, dass im Vatikan geplant war, den Limburger Bischof Wilhelm Kempf durch einen Koadjutor in seiner Amtsführung zu beschränken.
- 1971 Pensionierung, Wechsel als Ruhestandspriester nach Heidelberg-St. Michael (Subsidiar)
- 1995 Übersiedlung ins "Mathilde-Vogt-Altenzentrum" in Heidelberg-Kirchheim
- beeinflusst von und befreundet mit Joseph Wittig; Mitarbeit in der Liturgischen, der ökumenischen Una-Sancta- und der Bibelbewegung; vgl. auch seine Beiträge für "Bibel und Liturgie"; befreundet mit Walter Dirks, Heinrich Philipp Höfler, Johannes Pinsk, Alfons Maria Wachsmann, Max Josef Metzger (Korrespondenz im Erzbischöflichen Archiv in Freiburg und im "Christkönig-Institut" in Meitingen); Gertrud Luckner, Hermann Maas, Marie Baum und Richard Hauser; persönlich bekannt auch mit Gustav Radbruch, Otto Regenbogen, Marianne Weber, Martin Dibelius, Werner und Ernst-Wolfgang Böckenförde.
Bibliographie zu Guardini
- Um die Richtung des Altars und anderes, in: Bibel und Liturgie, Klosterneuburg, 14, 1939/40, S. 141-145 (zu: Kassiepe, Weltfremdheit und religiöse Überfeinerung als Hindernisse für unsere Missionen und Exerzitien, 1938), zu Romano Guardini S. ??? [Ger-ner 100] - [Artikel] - [noch nicht online]
- Rezension zu: Guardini, Freiheit, Gnade, Schicksal, in: Renascence, 3, 1950, S. 57 f. (ins Englische 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.“
- Die Wallfahrt nach Berlin, in: Der christliche Sonntag, Freiburg, 4, 1952, 37, 14. September, S. 290 (Nur wer Gott kennt, kennt den Menschen) [Mercker 2284] - [Artikel] - [noch nicht online]
Internet
- Wikipedi-Biographie - https://de.wikipedia.org/wiki/Alfons_Beil
