Eberhard Cold

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Eberhard Cold (born September 29, 1921 in Pinneberg ; † December 24, 1988 in Nidda ) was a German historian , orientalist and religious scholar who worked as a high school teacher , calligrapher , printer and publisher .

biography

Eberhard Cold was the older of two sons of the later state building council of the province of Schleswig-Holstein , Otto Cold, Dipl.-Ing. for road and bridge construction.

schooldays

Cold attended the Pinneberg elementary school from 1928, the Christianeum Humanist High School in Altona adElbe from 1932 , the Matthias Claudius High School in Wandsbek from 1935 and the Kiel School of Academics from 1938 , where he obtained the (war) Abitur in 1942.

Hitler Youth

Cold was in 1932 a member of the bündisch "Nordmark Youth" under Hubert Koch Etz that in the 1933 Hitler Youth was transferred. There he was first Pimpfenführer in the German Jungvolk in 1934, and in 1937 he was a follower of the Hitler Youth in Kiel. In 1940 he resigned from the Hitler Youth because for him "after Schirach the organized proletariat had become unbearable".

As a teenager, Cold went on various bike tours with his friend and teacher Hubert Koch:

and together with his brother Henning:

Military service

During the war, Cold was initially employed in 1939/40 as the manager of a farm in Surendorf on the Eckernförde Bay . In 1941 he was temporarily the local commandant for 2,800 children evacuated from Kiel and their teachers in Sellin on Rügen.

On August 1, 1941, he joined the Pioneer Training Battalion 2 in Dessau - Roßlau as a flag junior and was deployed in 1942 with the Sturm Pioneer Battalion 22 in the Crimea . There he was seriously wounded by a mine and was no longer used after being in a hospital.

Education

In 1938 Cold got to know the Reclam translation of the Tao Te King through a journeyman blacksmith of the Howaldtswerke , with whom he had led the Kiel flight company for a while . After military service and severe injury, he began studying history (with Karl Brandi , among others ), German literature , philosophy and comparative religious studies in Göttingen in 1943 . He studied in Schleswig from 1945 (outsourcing Uni Kiel), from 1946 in Kiel and Bonn (with Gustav Mensching ) and from 1947 in Marburg (among others with Friedrich Heiler , Edmund Ernst Stengel , Max zu Solms ). In Marburg he was awarded a Dr. phil. PhD. In 1949 he received a research grant from the Notgemeinschaft der deutschen Wissenschaft . In 1951 he began a new course of studies at the University of Kiel and now took the subjects Protestant theology , German studies, prehistory and Indology . In 1954 he passed his first state examination for teaching at secondary schools.

Employment

In 1947 Cold initially worked as a typesetter trainee in a printing company in Holzminden . From 1949 he held religious studies and literary lectures at the local adult education center . From 1952 to 1954 he took part in excavations of Stone Age settlements on behalf of the Schleswig-Holstein State Museum for Prehistory and Protohistory under the direction of Hermann Schwabedissen .

In 1953 he became an assistant teacher at the Volks-Oberschule in Preetz and in 1954 first trainee lawyer at the Kiel School of Academics, and from autumn at the State Gymnasium Wyk auf Föhr . His assessor thesis "On the teaching of general religious history in the upper classes of higher schools" was rejected. In view of the impending failure of the second state examination, Cold was transferred to the Katharineum in Lübeck , where he wrote his second assessor thesis on the mysticism of the Ackermann from Bohemia - with Buddhist parallels. He passed his second state examination in Lübeck and was initially transferred to the Kiel School of Academics as a study assessor.

From 1958 to 1962 he taught successively at the women's technical college in Kiel, at the old grammar school in Flensburg and at the Holsten school in Neumünster. In 1960 he had to undergo two operations on his war wound. The convalescent's reading turned into a systematic work that Bayerischer Rundfunk wanted to broadcast as a series of lectures on systematic religious intellectual history with the aim of portraying “the law of depravation”: “the unmistakable biological and psychological loss of substance that the human race with every civilization Profit suffers ”. The planned series did not materialize because of the Szczesny affair.

In 1962, Cold was dismissed from school service because he had been deprived of his license to teach religion. In order to continue working as a high school teacher on a permanent basis, however, he had to prove at least two recognized subjects. Cold successfully sued the administrative court, but was not reinstated.

Cold founded his own book publisher in Kronshagen in 1965 and published his first book of resistance under the title The Service of the Church in the Free State of Law , because the intended title I protest! I accuse! Resistance to the abuse of state power in the Federal Republic of Germany was not yet ripe. This title only became possible after the student revolts of 1968/69.

In 1969 and 1970, Cold made several attempts to be hired again as a high school teacher, but to no avail.

In 1969 the book Christ or What is Resurrection was published . The large symbols of the Gospels are explained in a comparative way, with 85 illustrations and 2 folding panels repeating two essays by Friedrich Pfister and Arnold Ehrhardt .

In the years 1970 to 1972 Cold received a teaching position at the University of Education in Kiel for religious studies (until the objection from the Kiel church leadership) . Cold then went to the “ Unitarian Free Religious Community , corporation under public law with its seat in Frankfurt” as a “pastor” for two years , and relocated with his family to the Taunus.

In the years 1981–1983 he wrote the draft of a “German Reich Constitution” with a detailed intellectual-historical justification. The proximity of his ideas to Blüher's "model of a specifically male-allied aristocracy" is striking.

In 1982 Cold installed a complete printing workshop as a hand press (Sophia press) with the Jessen Fraktur as the only font. There, in cooperation with other artists such as a paper maker (Susan Hostetler), a bookbinder and a binding maker (Angela Ringer), he produced two special bibliophile works (see publications: Bert Brecht; Basil McFarlane), which he presented at the Frankfurt Book Fair . They were purchased from bibliophile departments of Dutch museums.

In 1984 and 1985 the articles “The beautiful book. Some remarks on book culture today ”in the magazine Illustration 63 .

In the spring of 1986 Cold wrote "The Real Distinction in Quantum Physics". In it he provided the “proof of convergence” or “proof of identity” he had been striving for since 1945 by introducing the word “dynamis” (from the Hellenistic and Christian mystery language) as a generic term for all physical, biological and psychic energies.

Cold died on December 24, 1988 in Nidda . A large part of his academic legacy is deposited in the religious studies collection of the University of Marburg.

Lectures

1955

  • Two lectures at the 8th International Congress on the History of Religions in Rome . Visit to the Mystery Villa in Pompeii .

1956

  • “The Holy”, lecture at the 6th Congress of Religious Studies in Bremen

1957

  • Three lectures on “Modern and Avant-garde Religious Poetry”, International School for Wijsbegeerte in Amersfoort in the Netherlands.

1959

1963

  • Participation in the German Congress for the History of Religions in Munich . Drive to Elea -Velia in southern Italy, the city of Parmenides .
  • "The category of the religious and the reality of the resurrection ", in front of the Evangelical Academy in Ratzeburg

1967

  • Participation in the 27th International Congress of Orientalists in Ann Arbor / Michigan / USA. The prepared lecture on "The scientific and religious-scientific prerequisites for a translation of the Lao Tse Tao Te Ching " could not be given because the section was overcrowded.

1969

  • " Zen Buddhism - yesterday, today, tomorrow" in front of the German-Japanese Society in Kiel.

1972

1974

  • “The abundance of nothing. A Zen Buddhist Definition of Reality ”in front of the German-Japanese Society in Kiel .

1975

  • "Short demonstration of the most important holy scriptures in the world" at the ceremony of the World Federation for Religious Freedom in Frankfurt am Main .
  • Salutation to Konrad Zuse , the inventor of the computer, on his 65th birthday in the town hall of Hünfeld , Fulda district.

1982

  • "The bull-horned God" at the German Congress for the History of Religion in Tübingen .

family

In 1949 he married Annelise Friederike Eleonore Martha Medem, the eldest daughter of the former lieutenant general of the pioneers in the Kurland Army Group , Gerhard Hans Medem . In 1950 the daughter Imme was born, in 1965 the daughter Gyde.

Hobbies

In 1965, Cold made the B-license for “coastal shipping” and in 1966 acquired the Danish Spitzgatter “Hela” with 2 berths, which was used to sail through the Danish South Seas and hunted from board in winter. Knowledge of historical handicrafts such as ceramics, calligraphy, book covers, letterpress printing; Archeology.

Critical assessment

Eberhard Cold's youthful ideals were claimed, strained and violated during the Nazi era . He adhered to Prussian virtues , believed in law and justice and was bitterly disappointed. His extensive interest in the complexity of the relationships between mind and physique had been aroused during his studies. He sought contact with the physicists of his time in order to prove the convergence between scientific thinking and mystical enlightenment in discovering the “theoretical place in transcendence”. So he wrote about his own personal development:

“What followed my few Göttingen war semesters - everything that I did later and possibly also achieved was laid out in these last months of the German Reich . I have not received any significant new impulses, but I have learned a lot in pursuing my goal: to find the answer to the question of power and wisdom . "

“I could be completely indifferent to my personal salvation; because once I grew towards God on my own, on the other hand it was only important to me to provide the generally valid proof that the worldview and the psychology of the great archaic mysticism are objectively correct and therefore absolutely universally binding. In order to provide this proof, I reported to Pascual Jordan in January 1947, on the occasion of his lecture in the auditorium of the Humboldt School in Kiel for an hour and a half, that all great mystical denominations agree in the intuitive knowledge of an impersonal creative power that cannot be named, from which the whole The world and also the people emerged and with which the people are able to connect via the "path inward". I asked Jordan to tell me whether physics, too, could use its means to establish this unified, general and comprehensive creative force. But I didn't have any success. Jordan characterized his mathematical-physical over-specialization with self-critical expressions, but he was not prepared to make any statements beyond the purely mathematical-physical. "

“ Heisenberg couldn't do much with my letter; as he later told me, he only knew the Lao-Tse translation by Richard Wilhelm . No real agreement was reached yet, and I continued to find my way to my distant goal without the support of a competent scientist. If Heinrich A. hadn't repeatedly strengthened my idealism, it would have been almost desperate. Because I didn't understand then why I wanted the support of some scientific authority so badly. Today I know: at the age of 27, I was not yet able to cope with what I was striving for. "

“In a few months I gathered a heavy bundle of notes and excerpts, and my understanding of the 'theoretical place in transcendence' had proven to be correct, but what I really got from this exhausting collection was the impression that with exception The whole of Heraclitus research up to now had bypassed the matter with shockingly less foreboding remarks , because in fact not a single one of all the numerous classical philologists and philosophers who had struggled with Heraclitus had a word about the light that humans have with themselves at night lit himself, and understood the word of the 'place of God'. Only Karl Joël , who in 1906 had written a book about the 'Origin of Natural Philosophy from the Spirit of Mysticism', at least had an inkling of what it was about, but even his work did not come close to archaic wisdom because the idea of ​​mysticism, which he used as a basis for his line of thought, was based only on the appearance of medieval Christian mysticism. [...] But as clearly as I saw the failure of philology and the history of philosophy before Heraclitus at that time, on the other hand I felt a lot about the discovery of the 'theoretical place in transcendence' and the 'inner method' of the systematic identification of the questioner also pleased the interviewee as something fundamentally important - I was unable to do it better than those who had previously failed. My first Heraklit manuscripts were confused by a Heidegger mistakenly taken seriously and turned into a confused ovation for a divine person, but they were not scientific papers because I was not yet in a position to break away from the concepts of philologists and historians of philosophy. I saw the place of God as the theoretical place and as my goal before me, but I had not yet reached it. I was not yet up to the size of Heraclitus and suffocated in the material. "

“I suspected that it would be necessary to elevate the wisdom of those who look down on the world from the theoretical place in transcendence in fixed formulations to the general law for those who want to take on public responsibility, but I still knew all this not because at that time I knew nothing at all about the scope of the necessary responsibility, because I still knew next to nothing about the measure and weight of the possible, even necessary, power, and certainly nothing about the horizon of the necessary generally applicable legislation [. ..] So far I only knew my ideal world, which was infinitely large in relation to the Protestant-civilized conceptual structure of my environment, but only germinally small in relation to the demands of reality. "

“Reasonably, I could have started to work out my Heraclitus notes with the best scientific conscience that I could wish for, - but I was sick, far more sick than I at the time even suspected. It was also a year and a half before I found a doctor who was competent enough to use the illustrations of a textbook to show me that because of my war injuries and no less because I had been released from the hospital without any relaxation the more intensely I had worked, my nerves were so overexcited and exhausted that only a thorough change in lifestyle could give rise to hope for effective healing. In this physical condition and in my desire to bring the experiences of archaic mysticism to bear as generally binding as possible, I let myself be carried away by Heisenberg's words about the 'Basic Law of Nature' to try to represent this 'Basic Law' with the means of symbolic mathematics . I imagined that I could do the physicists a favor with it, because I knew exactly what holds the world together from within, from my own intuition as well as from the correspondence of the relevant documents of religious history . I believed that it needed only a symbolic mathematical artifice to the last valid contents of all transsubjective be able to show vision in his Ansichheit. [...] The director of the Kiel School of Academics caused the department head in the Ministry of Education and Cultural Affairs to waive half of my teaching obligation to enable me to do my religious studies; but since I still hadn't given up the idea of ​​the Basic Law, nothing useful came about. "

“Above all, by comparing the prince ideal of the Bhagavad-Gita , the Buddha Maitreya as the goal of the Zen Buddhist ' ox path ', the enthroned perfection of the Dionysus mystery and the enthroned Christ, I gained a standard for the relationship between imagery and The immediacy of the allegedly 'mythical' symbol in Christianity of the Gospels and at the same time the handle that the image of the suffering Son of Man and the enthroned Christ is the expression of the highest form of the general human religion of transformation to perfection, which 'Christianity' does not above all other religions, but, on the contrary, unites them all in a certain relationship of psychological identity and historical dependence. With this attempt I was able for the first time to show the absolutely universally valid humanity and thus the highest ideal and at the same time the highest historically possible reality of humanity . This seemed to me to be the best gain of my previous religious endeavors, especially in view of the fact that it is absolutely necessary to oppose the global, scientifically-positivistic intellectualism of modern civilization with the globally valid model of redemption and thus the God-direct 'absolute' conscience . This comparison empowered me to show that the possible reality of overcoming the world in the image of the enthroned perfection made it possible for me to answer my life question about the relationship between power and responsibility, between power and wisdom, between power and conscience: in his God-comparable truthfulness and In his all-encompassing conscientiousness, the perfect one, positively empowered by his people, is the representative of all-round justice, which he exercises in his all-encompassing mercy towards the weakness and neediness of people. The image of the enthroned perfect says nothing less than that conscience, responsibility, justice and wisdom together are the only gain of self-conquering and world-conquering - that on the other hand, the nowadays propagated cooperative responsibility of internally unfree as well as inwardly ignorant partisans a self-deception, yes is a morally suicidal mania. This gain in knowledge was just as much a burden for me as it was a confirmation of my previous efforts; Because the inevitable, general human obligation of the ideal of the perfect human being obliges me not only to show my students the way to perfection in the context of the unified and closed cosmos of energetic and psychological abundance, against the current of the demoralization of the people driven by state power, but also before above all to prepare the constitutional prerequisites for the empowerment of an imaginary perfect person; because I knew that the possibility of representing an overarching conscience, comprehensive responsibility and all-round justice remains unused as long as it is not legally established. Like one of the speakers at the Council of Basel (1431–1449), I understood that 'virtue without power is ridiculous.' "

Publications

1948

  • The battle of the gods. A contribution to the phenomenology of religion. Inaugural dissertation to obtain the doctoral degree of the Philosophical Faculty of the Philipps University Marburg / Lahn, - typewritten, 118 pages
  • On humanity and the religion of humanity, The debate, Düsseldorf, 7 (1948) 9-11

1949

  • Lao Tse: The Book of Tao and Te . Based on an unpublished manuscript from 1949. Translated and explained by Eberhard Cold, Weinheim: Verlag Das Klassen China, Manufactory Edition 2011, 548 pages, ISBN 978-3-9811148-5-0

1950

1954

  • The Johannes prologue and Heraklit, in: Eine Heilige Kirche, Munich 1953/54, pages 43-63
  • Prehistoric field research in the Kiel area, published by Prof. Dr. Herbert Jankuhn : The prehistoric settlements in the Kiel area , Kiel 1954, pages 136, 141, 163, 189

1955

  • Royalty and nobility according to Lao Tse Tao Te King and the sayings of Heraclitus a) Atti dell 'VIII Congresso Internazionale di Storia delle Religioni, Firenze 1956, pages 307-309; b) in the Dutch translation by Dr. Herko Groot in: Mens en Kosmos, Deventer, 11 (1955) 193-204; c) the complete text with two folding plans as private print, Kiel 1957
  • General history of religion as universal history, a) Atti dell 'VIII Congresso Internazionale di Storia delle Religioni, Firenze 1956, pages 479-481; b) NUMBERS International Review for the History of Religions, Leiden, 2 (1955) 217-227; c) the corrected text as a private print, Kiel 1957

1956

  • The Holy. Its reality and its aspects. Lecture at the German Congress for the History of Religions in Bremen, a) private printing, Kiel 1957; b) reprinted in: Carsten Colpe (ed.), The discussion about the “sacred” (Paths of Research Volume CCCV), Wissenschaftliche Buchgesellschaft, Darmstadt 1977, pages 431-446

1957

  • Modern and avant-garde religious poetry. Three lectures in the International School voor Wijsbegeerte in Amersfort / Holland, a) one hundred hectographs for the participants, 45 SM pages; b) abbreviated in: Mens en Kosmos, Deventer, 14 (1958) 28-36

1962

  • A comparison between the Buddhist way of the ox herder, the Dionysus-Zeus-Mystery and the Christ-Mystery as the editing scheme of the Gospel of Mark, in the Japanese translation by Prof. Asuma with a comment by Prof. Tsujimura, Köichi, in: FAS-Zen -Institute, Kyoto 1962, No. 51/52.
  • The “Principles of the Evangelical Lutheran Church”, in: Eberhard Cold: The service of the church in the free constitutional state, Kronshagen 1965, 336 pages, here pages 54–57.
  • The "basic Christian character" of the public schools and the creed of the teachers in Kiel. A survey. In: Eberhard Cold: The Service of the Church in the Free State of Law, Kronshagen 1965, 336 pages, here pp. 98–189.

1963

  • The unconstitutionality of the Schleswig-Holstein State-Church Treaty, in: Eberhard Cold: The Service of the Church in the Free State of Law, Kronshagen 1965, 336 pages, here pp. 190-296.

1964

  • Draft of a constitutional state-church contract, in: Eberhard Cold: The service of the church in the free constitutional state, Kronshagen 1965, 336 pages, here pp. 297–308.

1965

  • The service of the church in the liberal constitutional state, presented on the basis of trial files, Kronshagen: Daimon-Verlag March 1965. Other titles of the same book: a) Resistance and reorganization. Process documents for the second Reformation, Kronshagen: Christ-Verlag May 1965. b) I protest! I accuse! Resistance to the abuse of state power in the Federal Republic, Kronshagen: Morgenland Verlag 1969.

1969

  • Christ or what is resurrection. The great symbols of the Gospels explained in a comparative way ... with 85 illustrations and two folding tables, repeating two essays by Friedrich Pfister and Arnold Ehrhardt, Kronshagen 1969, 202 pages

1974

  • About the perfection of man. Inaugural Address ... Unitarian Bulletin No. 4–5, Frankfurt 1974.

1975

  • Editor of Hisamatsu, Hoseki Shinichi: The Abundance of Nothing. The essence of Zen. Günther Neske Verlag Pfullingen, 68 pages

1976

  • Eberhard Cold on the abundance of nothing. Hisamatsu, Hoseki Shinichi, allegedly published by Eberhard Cold. Some remarks about the credibility of the Grand Master and the abuse of Zen meditation by the Roman Catholic Mission. Published in manuscript in 38 copies in June 1976

1981

  • Haikai op Platt (Japanese short poems in Low German) Plattdütsch Land un Waterkant. Ruutgeven for the Vereen “Quickborn” in Hamborg, 58th year 1981, issue 2, pages 34/35.

1982

  • Basil McFarlane: Jacob and the Angel / Jacob and the Angel. Text review, translation, hand typesetting and hand press printing by EC in the Sophia-Presse in Königstein im Taunus on handmade paper by Susan Hostetler in the Görbelheimer Mühle near Friedberg in Hesse, bound in Nuremberg by Angela Ringer in the same paper marbled by her specially for this purpose. 55 copies. ISBN 978-3-923570-03-4 .

1983

  • Bert Brecht: Legend of the origin of the book Taoteking on the path of Laotse into emigration. Franz Ringseis (d. I. Prof. Dr. Anton Neuhäusler in Munich): The Gschicht, wia s to the Buach vom Tao and Te kemma, where Lao Tse gschriem hot, wiar a has emigrated. Markus Loop (d. I. EC): Dat Vertelln vun de Oat un Wies, where dat Book vun Tao un Te tostann keem, as Lao Tse na West günn. Hand typesetting and hand press printing on hand-made Udagami Japanese paper, with translations of two verses of the Chinese original and the replicas of two old Chinese ink drawings by EC, plus four calligraphic ones: vignettes and two pages of Chinese text. As a block book bound in Indian raw silk by Frank Weber in Frankfurt am Main. 111 copies. ISBN 978-3-923570-04-1 .

1984

  • The beautiful book. A few remarks on today's book culture. Illustration 63. Journal for Book Illustration, 1st episode in Volume 21, Issue 3, November 1984, pages 79–87.

1985

  • The beautiful book. A few remarks on today's book culture. Illustration 63. Journal for Book Illustration, 2nd volume in Volume 22, Issue 1, April 1985, pages 24–30.

References

swell

  • Otto Voss (pseudonym): The Sophia-Presse Dr. Eberhard Cold , in: Illustration 63. Journal for book illustration, 21st year, issue 2, August 1984, pages 65–67
  • Eberhard Cold: Curriculum vitae , 1988 (unpublished manuscript in family ownership)
  • Eberhard Cold: Scripta , 1988 (unpublished manuscript in family ownership)
  • Eberhard Cold: Curriculum vitae , in: Lao Tse: The book of Tao and Te . Based on an unpublished manuscript from 1949. Translated and explained by Eberhard Cold, Weinheim: Verlag Das Klassen China, Manufactory Edition 2011, 548 pages, ISBN 978-3-9811148-5-0
  • Eberhard Cold: Directory of writings and lectures , in: Lao Tse: The book of Tao and Te . Based on an unpublished manuscript from 1949. Translated and explained by Eberhard Cold, Weinheim: Verlag Das Klassen China, Manufactory Edition 2011, 548 pages, ISBN 978-3-9811148-5-0

Web links

Individual evidence

  1. ↑ The Etzer Bund was founded in 1920 by 28 young people from school and unmarried Etzers under the direction of the Etzer village school teacher Hubert Koch: http://www.etzer-bund.de/
  2. ^ Eberhard Cold, Curriculum vitae, 1988, p. 2.
  3. ↑ Cold: “With Hubert Koch in 1936 through Estonia, Livonia and Courland. Accepted by all Baltic aristocrats , I am of course also a 'German gentleman' - with Estonian friends to this day. There is no other educational pattern than that of the Prussian German rulers . "(Cold, Curriculum vitae, 1988, p. 2.)
  4. ↑ Their first sentences read: "The teaching of general religious history must fit in as seamlessly and purposefully in the overall religious instruction as the religious instruction must for its part fit into the educational program of the higher school, which must be the living expression of the ideal ethos of the state, since the state holds the school monopoly. However, this intended order can only make sense if the state ethos is fundamentally religious. Religious, however, is only that ethos of the state which demands: care for the people, then for the individual in the name and as the representative of God. The religious ethos of the state is monarchical, both existentially and institutionally. The religious ethos of the state says: 'God is King', and then: 'The perfect man, who is perfect like our Father in heaven (Mt 5:48), be king with us'. So the goal of all education is: the perfect human being . He received his first training at school. In religious education, he hears of reality and greatness, of distance and presence, of anger and grace of God and of the path that leads to perfection. - To achieve this lofty goal, every immediately appropriate means must be used. An important means is the knowledge of the statements of the historical religions about the greatness of God and the way to perfection, as conveyed by the science of the general religious history. - This already expresses that the teaching of general religious history can neither be religious studies for missionaries nor non-binding religious history for intellectuals, but rather should be a means to a positive universal theology. ”This led to the judgment of the then head of religion at the state study seminar Kiel, “my examination paper is 'straight five' and I don't have to bother to write a new paper, because even if I were to deliver it in a different subject, I would always have to be examined by him in the oral. But he would not let me pass in any case - and by quoting an incident in Württemberg, he explained to me that God does not want my service because I put stones in front of the students instead of bread. ”(Cold, Der Dienst der Kirche ... , 1965, p. 35 ff.)
  5. ↑ Cold: “I was particularly concerned with the basic first chapter. In it I had to use the means of somatic anthropology and the finds of the Paleolithic to prove that the specialization of the hands reaching out to both sides at the same time brings about the increasing ability of the prehistoric man to let his gaze wander over two thirds of the circumference while sitting upright To make people the center of a certain radius of action and thus the subject of their own little world. In addition, I had to prove that this biologically applied subjectivity of man is the cause of his preventive intervention in his environment as well as his inner insecurity, which leads him to cannibalism , sacrifices and other compensations in response to the growing discrepancy between himself and the overarching energetic The structure of the cosmos. Especially in this first chapter of my knowledge came to my prehistory and my experience from the Stone Age - excavations benefit. I have headed this first chapter with 'Homo peccator', and this title also describes the leitmotif of all the explanations, the first ten parts of which the Bayerischer Rundfunk had bought by April 1962. ”(Cold, Der Dienst der Kirche ..., 1965, P. 47)
  6. ↑ Judgment of the responsible bishop of the Evangelical Lutheran Church of Schleswig-Holstein on the religious instruction Colds in his letter of July 24, 1962: "The 'impersonalism' that you represent, the allegedly 'unified energetic worldview', the view of man as' progressive sinner ', who should increasingly internalize himself, are elements that are alien to the evangelical faith. All in all, we cannot regard the content of your remarks on religious instruction as being in accordance with evangelical teaching. ”(Quoted in: Cold, Der Dienst der Kirche ..., 1965, p. 198)
  7. ↑ See also: teachings of the teacher. Article in ZEIT from March 25, 1966 (online at zeit.de)
  8. ↑ Blurb: “The study assessor Dr. Eberhard Cold was dismissed from the civil service because he explained the central symbols of Christianity to his students with the help of comparative religious studies and thus opened the way for them from faith to knowledge and thus to following Christ. In doing so, he had violated the State-Church Treaty. In his lawsuits, Cold has proven the mendacity of church theology and the unconstitutionality of the state-church treaties, asserting the right to resist the abuse of state power, but at the same time making proposals for a reorganization of the relationship between state and church. This book must be followed as soon as possible in the series “Resistance”, namely “Christ without Dogma. An anthropological introduction to the Gospels ”and“ Imperial Constitution. Basic concepts of the rule of law ”, because the resistance to the abuse of state power must not be limited to negating the unjust regime, but must necessarily implement a sustainable reorganization. A reorganization of the state is now only conceivable in the dimension of the united kingdom of Europe and only makes sense in the progressive re-establishment of justice for the whole as for everyone regardless of the person. But since the ability to do justice presupposes the intellectual sovereignty of the legislature and the judge, and even more so of the judge as legislator, the problem of a consistent constitutional state is primarily the problem of an anthropology of the spiritual person, at the same time the criticism of all the concepts and evaluations that are determined by the ecclesiastical power ideology, especially the prototypical human image of the church, the Christ. Therefore resistance 2 first: Eberhard Cold, Christ without Dogma. An anthropological introduction to the Gospels, and only then Resistance 3: Eberhard Cold, Imperial Constitution. Basic concepts of the rule of law. However, it is possible that Resistance 4 will appear beforehand in order to meet the general need: Eberhard Cold, instructions on resistance for students, officers, civil servants. Morgenland Verlag, 2300 Kronshagen. "
  9. ↑ Cold writes in this book on page 197: “This book is only a protest and a program - a protest against the Church and its state, a program for the education and training of leaders and carers in a future impartial constitutional state. It is a program for the indispensable science of man, namely for an anthropology of secondary subjectity and at the same time for an anthropology of mercy, namely pastoral care and leadership. The implementation of this program requires the dissolution of the faculties, especially the theological ones, in favor of departments that are grouped around a central department of anthropology according to their factual, historical and methodological relationship. For just as the focus of all efforts of the state must necessarily be on the person, the focus of the state teaching organs must also necessarily be on the person, the person who is self-biased, unfree and pathetic and who only gains his freedom by renouncing himself in the succession of the Buddha , Mithras , Heracles , Dionysus and the living Christ ”.
  10. ↑ Pfister: "That the author of the original Gospel, which was known to the three Synoptics in various versions , had a Cynical - Stoic biography of Heracles in mind and shaped the life of Jesus in close dependence on it, one can certainly assert" (Fr . Pfister: Herakles und Christus , in: Archiv für Religionswissenschaft 1937, pp. 42-60, quoted in E. Cold: Christ or Was ist Auferstehung , 1969, p. 35)
  11. ^ Arnold Ehrhardt: An ancient ruler ideal , in: Evangelical Theologie 1948/49, pp. 102-109.
  12. ↑ Cold, On Reversal of Thought: Die Realdistinktion in der Quantenphysik, April 15 / May 25, 1986. Revised in October 1987 and June 1988. For reference: The Zel'dovich letter of July 28, 1986 (unpublished manuscript) .
  13. ↑ Cold, Service of the Church ..., 1965, p. 32.
  14. ↑ a b c d e f g h i Cold, Directory of Writings and Lectures
  15. ^ Cold, Service of the Church ..., 1965, p. 42.
  16. ^ Cold, Service of the Church, 1965, p. 46; Cold, Scripta, 1988, p. II. Cold: “The Dionysus-Zeus mystery is the editorial scheme and the 'gospel' in the gospels, but the gospels see themselves as the documents of the fulfillment of the prophecies of Israel. The violent connection between the actual religion of history and the timeless mystery religion has falsified and destroyed the mystery scheme - but the expectation of fulfillment has also proven to be a delusion at an early stage and in the mouth of the church in the long run a lie. [...] All mystery religions, all high religions know the mercy that creates justice in all-embracing love only as an ideal, which here and there has been almost realized in person by a generous prince, but so far in no single case in fulfillment of a specifically formulated, common human obligation Standard. The universal model of change through self-conquering and overcoming the world to sovereignty, - the psychonomic prerequisite of leadership and power control, - has not even been conceived anywhere, especially not because people all over the world follow the lazy habit of the traditional, namely still feudal Thinking has left all soul guidance to the religions and their independent organizations and thereby lets the state be a bad man. Comprehensive, redeeming justice, namely impartial legislation and impartial, merciful judgment - the declared high goal of the great, heroic mystery religions - is in reality exclusively a matter for the kings, i.e. the state. Consequently, the foremost religious task of our age is the formulation of a state constitution which makes self-conquest and conquest of the world the principle of elite education, namely the education and training of lawmakers, judges and senior officials. "(Cold, Christus or Was ist Auferstehung, 1969, p. 181 f.)
  17. ^ Cold, Curriculum vitae, 1988, p. 11.
  18. ↑ Cold, Scripta, 1988, p. III.
  19. ↑ Medem was in World War II a . a. Commander of the Dessau- Roßlau Pioneer School . Medem died in a Soviet prisoner of war in 1953 due to insufficient medical care for his heart disease. In 1964 the Bundeswehr named a barracks after him: General-Medem-Kaserne in Holzminden ; In 2013 it was renamed Pionierkaserne am Solling : Message online at deutschesheer.de .
  20. ^ Cold, The Service of the Church ..., 1965, p. 15.
  21. ↑ Cold, Der Dienst der Kirche ..., 1965, pp. 17 f.
  22. ^ Cold, The Service of the Church ..., 1965, p. 21.
  23. ↑ Cold, Der Dienst der Kirche ..., 1965, pp. 23 f.
  24. ^ Cold, The Service of the Church ..., 1965, p. 26.
  25. ↑ Cold, Der Dienst der Kirche ..., 1965, pp. 40 ff.
  26. ↑ Cold, Der Dienst der Kirche ..., 1965, pp. 50 ff.
  27. ↑ http://www.das-klassische-china.de/Tao/Ubersicht%20der%20versch%20Ausbaren/unterseite-cold.htm
  28. ↑ , Cold: “In the lecture on royalty and nobility , I was concerned not only with a philological comparison of two texts of equal rank from the same historical epoch, but above all with the statement that Heraclitus and Lao Tse in the description of four stages of human change agree on the way to perfection. Both first depict the erring man who is distant from God and who, in insisting on his egocentric subjectity, is actually God's opponent; - then the person who, after metanoia, the inner turning away from his previous self-centeredness, turns to the “way up” that leads him to God; - thirdly, the merging of the human soul with the deity in the Unio mystica , which is synonymous with the provisional achievement of the theoretical place in the transcendence, - and fourthly, the human being who, after a second turn at the place of God, turns himself back to the world as the Wise, who has become a guardian over the living and the dead, over those who are near and far from God. In Lao Tse, this means: the perfect man, the prince, the king, - and in Heraclitus: the best, the noble. Lao Tse and Heraclitus both describe this ideal person with the same words. ”(Cold, Der Dienst der Kirche ..., 1965, p. 33)
  29. ↑ To the inclusion of this contribution by Cold, Carsten Colpe explains in the foreword of the anthology (pp. XVII f.): “... I chose it because I know to what extent the terms management content and holiness character have been popularized to represent high electrical voltage , and because the author is introducing something new at this point, namely the energy concept of quantum theory. But as a warning to all those who wish to advance in the field of electricity and energy quanta, however, it should also be declared: That the complete disregard of changing forces, as the listed historical stations should actually indicate, and the short-circuiting between physics and culture is not an issue , even the physical as well as the religious scholar layperson z. B. make it clear by means of the fact that tribal councils or kings resolve the taboo on a thing and repeal a declared taboo, but cannot deal with electricity in this way. A proper science monism, which is about the transfer of scientifically investigated phenomena to historical and social facts, looks different. "
personal data
SURNAME Cold, Eberhard
BRIEF DESCRIPTION German historian, orientalist and religious scholar
DATE OF BIRTH September 29, 1921
PLACE OF BIRTH Pinneberg
DATE OF DEATH December 24, 1988
Place of death Nidda