Eugen Biser

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Eugen Biser (born January 6, 1918 in Oberbergen im Kaiserstuhl ; † March 25, 2014 in Munich ) was a German Roman Catholic priest , fundamental theologian and religious philosopher .

Life

Eugen Biser was born as the son of elementary school teacher Karl Biser and his wife Zita (née Müller) in Oberbergen am Kaiserstuhl . From 1930 to 1937 he attended secondary schools in Breisach am Rhein and Freiburg im Breisgau . His theology studies, which he began in 1938 at the Albert Ludwig University of Freiburg , were interrupted by the Second World War. As a soldier in World War II, he was tried by a court-martial over a derogatory remark about Hitler's military strategy , which sent him to a suicide mission at the Battle of Stalingrad . Biser was seriously wounded in the process. In 1946 he finished his studies in Freiburg and was ordained a priest by Archbishop Dr. Conrad Gröber in St. Peter in the Black Forest. After serving as vicar in Tannheim, Oberwolfach and Muggensturm, Biser then worked as a religion teacher at the Helmholtz grammar school in Heidelberg until 1964 and was given full hours in 1956 with the Archbishop of Freiburg, Eugen Seiterich, with the work border experiences. The meaning of the religious borderline situations in the works of Gertrud von le Forts at the University of Freiburg for Dr. theol. PhD . 1961 Biser at Karl Löwith with the work God is dead. Nietzsche's destruction of the Christian consciousness at the University of Heidelberg to the Dr. phil. PhD. In 1965 he completed his habilitation at the University of Würzburg with the text Theological Theory of Language and Hermeneutics and received the venia legendi for fundamental theology .

In 1965, he received a call to a professor of fundamental theology at the then philosophical-theological university Passau (from 1978 University of Passau). In 1969 he moved to the Julius Maximilians University of Würzburg . He held his inaugural lecture at the University of Würzburg on July 13, 1970 on Nietzsche's criticism of the Christian concept of God and its theological consequences . During his time in Würzburg, he also acted as substitute professors at Philipps University in Marburg , Ruhr University Bochum and Saarland University .

From 1974 to 1986, succeeding Karl Rahner, he held the Romano Guardini Chair for Christian Worldview and Philosophy of Religion at the Ludwig Maximilians University in Munich (LMU). After his retirement in 1987, Hans Maier was his successor.

In the winter semester of 1987/1988, Biser initiated the senior studies program at LMU , which has been organized across faculties since 2000 and which he headed until September 2007. According to Biser, senior studies should not only make a contribution to realizing the lifelong acquisition of knowledge and shaping the third phase of life in a meaningful way, but also linked the idea of ​​“encounter, understanding and bringing together the generations”.

Eugen Biser also worked as a university preacher from 1979 to 2007 . Almost every Sunday night he celebrated in the University Church of St. Louis , the Holy Mass and preached. In doing so, the mutual fertilization of pastoral care and theology became clear: “Through his theology and his power of speech, he made the figure of Jesus Christ accessible to his listeners like seldom anyone else. It was precisely this that his very numerous listeners appreciated, that they were able to hear a theologically sound sermon in an encouraging language. "

At the age of 90, Eugen Biser withdrew from his official obligations. Eugen Biser died on the night of March 24th to 25th 2014 at the age of 96 in Munich. His final resting place is in the old part of the forest cemetery in Munich .

Act

Eugen Biser published around 150 books on questions of the justification of faith, the philosophy of religion, in particular Friedrich Nietzsche , Paul and the theology of the future, as well as around 1000 essays. In addition to his academic work and his commitment as a university preacher in St. Ludwig Munich, Biser gave lectures in German-speaking countries. He was characterized by Alois Glück as a "scientist who thinks and acts pastorally, always facing the concrete person". Eugen Biser's work therefore overcomes the current gap between theological science and pastoral practice: “She does this primarily not by means of epistemological references or methodical efforts, but simply because of her reference to Jesus Christ, who as an inner teacher teaches theory and practice as complementary sides of the one reality of faith makes visible. "

Biser's many years of contact and personal friendship with people from business, society, media and politics were significant. Helmut Kohl described his close friend as a “pastor in all situations”. Even Theo Waigel was able to build Biser assistance was particularly threatened when he spoke of the RAF: "I always had theological counsel. One of them was Eugen Biser, the great religious philosopher in Munich, who called me almost every Sunday. ” Erwin Teufel and Paul Kirchhof were also friends.

The Catholic Theological Faculty of the University of Graz awarded the homo universalis Eugen Biser an honorary doctorate in theology for his life's work on November 14, 2002 . The Bavarian Prime Minister Günther Beckstein praised Eugen Biser as a universal scholar in his laudation on the theologian's 90th birthday . Former Federal Chancellor Helmut Kohl and the former North Rhine-Westphalian Prime Minister Jürgen Rüttgers also paid tribute to the personal friend in their speeches.

Eugen Biser was a member of the European Academy of Sciences and Arts, founded in 1990, and was Dean of Class VII - World Religion.

Awards and honors

Institutions

The desire to preserve the theological-scientific work of Eugen Biser on the one hand and to develop and continue it for the future on the other hand led to the establishment of the Eugen Biser Foundation in 2002 . Biser was co-founder and honorary chairman of the board of trustees of the non-profit Eugen Biser Foundation for dialogue of Christian origin, Munich. The foundation is particularly dedicated to the scientific preservation, dissemination and deepening of his work as well as the dialogue with the monotheistic religions Judaism and Islam .

The Eugen Biser Prize, which has been awarded since 2003, honors outstanding personalities in public and academic life who have made outstanding contributions to the values ​​highlighted in Eugen Biser's theology. Previous winners were Ferdinand Hahn (2002), Karl Cardinal Lehmann (2005), Ghazi bin Muhammad bin Talal , Sheikh Habib Ali Zain al-Abideen al-Jifri and Mustafa Cerić (2008), Norbert Lammert (2012), Charlotte Knobloch (2016) .

In 2014, the friends and sponsors of the Eugen Biser Foundation established the Eugen Biser Endowed Chair at the University of Philosophy in Munich , which Prof. Dr. Georg Sans SJ occupied. The primary school at Biser's birthplace in Oberbergen and a hall in the House of Encounters at the city ​​church in Heidelberg are named Eugen Bisers . On his 100th birthday in 2018, a bronze plaque was inaugurated by Reinhard Cardinal Marx in the University Church of St. Ludwig Munich .

Central subject areas of Eugen Biser's theology

Influences

Characteristic for Biser is not only a broad biblical (especially Pauline) foundation and the reference to church fathers and early Christian writers (including Gregor von Nyssa , Ignatius of Antioch , Irenäus von Lyon , Maximus Confessor ), but also a comprehensive inclusion of art, music and Literature or poetry. Biser dealt with Gertrud von Le Fort and Friedrich Nietzsche in his doctoral theses and referred to them throughout his life. In addition, names such as Oskar Pfister , Romano Guardini , Sigmund Freud , Karl Jaspers , Martin Buber and Martin Heidegger should be mentioned . The influence of Søren Kierkegaard's existential approach should also be emphasized .

Diagnosis of the times, dealing with criticism of religion and self-criticism of theology

The starting point of Biser's thinking is the effort to analyze the present in-depth. In order to enable the demanded return to the center of Christianity and the rediscovery of Jesus, Biser considers it necessary to address the living situation of people today. This is always shaped by social and temporal contexts. Only in this way can the Christian message be heard today and serve as an answer to questions of meaning. Biser characterizes the present on the one hand as a “time of utopias being realized step by step in science, technology and politics”. On the other hand, the present has a “setback” character, since many of the advances and opportunities that have been achieved in technology, medicine or media not only lead to a greater self-development of people, but also to alienation of people.

Mention should be made of Biser's examination of positions critical of religion such as Friedrich Nietzsche and his speech about the “death of God” as a signature of the present. In dealing with Nietzsche in particular, however, he comes to the conclusion that Christianity is not a moral, but a mystical religion: "Christianity has a moral, it is not a moral."

The return to the “center of Christianity”, that is to say to Jesus Christ, called for by Biser for theology and the church, also contains a criticism of contemporary theology. Biser believes that theology has rejected its mystical and therapeutic dimension and has instead given priority to abstract and theoretical systems thinking. Following Kierkegaard , Biser compares the system thinker “with the architect of a large, high-vaulted palace who only failed to set up an apartment in it and is therefore forced to live next door in a barn [...]. According to this, systems theory was a building of ideas, but not a living space in which people could find shelter, security and help with their problems and needs. "

Faith

The central importance of “Faith” as a theme in Eugen Biser's work can already be seen from the selection of many titles, such as B. "Belief understanding", "Faith prognosis" or "Faith problems". In it he deals with the basic questions about the nature of the Christian faith, the possibilities of believing today and with the positive revolutionary forces in the life of a believer. Biser is less interested in certain truths of faith than in the conditions and possibilities in which people can rediscover and live the Christian faith today. For Biser, “faith” means a direct relationship with God, a “rooting in God's reality”. He also describes this relationship as "friendship" or "friendship with God".

Turn in the history of faith

Faith in the present is grasped in a fourfold turn: (1) from obedience to belief in understanding, (2) from confession to belief in experience, (3) from belief in achievement to belief in responsibility and (4) from belief in object to belief in identity: the first The turning point arose from the crisis of authority in modern times. With Hans-Georg Gadamer, Biser differentiates between the self-preserving authority of the ruler and an authority that gives itself away. In Revelation God turns to man in order to “draw him into agreement”. With the second turn, Biser criticized theology and the church for having lost the dimension of experience and instead focusing almost exclusively on the content of faith. The third turn reminds Biser that believers must be aware of their own responsibility. However, the fourth turning point, which intends an inner dimension, is decisive for the present: "It has its pivot point in the fact that the believer interferes in the execution of faith himself and leads him to the goal in mystical interaction with the believer."

Christianity as a spiritual-mystical religion

According to Biser, Christianity is not a doctrinal-moral religion, but a spiritual-mystical and therapeutic religion. This insight follows from the resurrection of Jesus, the "pivotal point of Christianity" . The central question in the resurrection for Biser is "where" Christ rose from the dead. Following Gal. 2:20 , he points out that the resurrection should be understood primarily as an indwelling in the hearts of believers. With Jesus as the internal teacher ( referred to as "Christomathy" in connection with Ignatius of Antioch ), man is able to become more and more Christ-shaped in his relationship to the divine Father and thus to achieve actual self-determination as "God's child".

Overcoming fear of believers and the therapeutic dimension of faith

In the present, Biser discovers a whole panorama of fears: “an unprecedented fear of life”, so Biser, following Karl Jaspers , “has become the companion of today's man”. Due to the resurrection of Jesus Christ, Christianity is not only considered the religion of overcoming death, but also as the religion of overcoming fear. The resurrected one himself is the “saving therapist”. Only in the relationship and friendship with him can the root fears of man, the fear of God, of fellow human beings and of oneself, not only be calmed down, but overcome.

Modal Anthropology and Children of God

While theology and philosophy classically ask about “what man is”, Biser emphasizes less the finished determination of the essence of man and more the possibilities inherent in him. Therefore he considers God's question to the first human couple “Adam, where are you?” (Gen 3: 8) to be much more relevant. Man is a being of freedom who can choose from an unlimited number of possibilities. But is man then what he could be, and has he caught up with the fact that he is thought and designed by God much greater?

Biser recognizes the greatest possibilities of human freedom in being “children of God”. Biser unfolds a theology of childhood with God by examining Friedrich Nietzsche's “ Also sprach Zarathustra ” and the three metamorphoses of man mentioned therein, expressed graphically: from the oppressed camel to the power-hungry lion to the playful free child. Being a child should by no means be understood as infantilization, but rather as a “top term in Christian anthropology”. It is only when man is raised to become children of God that man’s possibilities of freedom reach their goal. The way there leads only through the relationship to the loving Father God in the mystical manner of Jesus Christ's presence within the believer. Through God's promise of love, man can overcome his fear of life and freely develop his possibilities of existence.

Media theory

Based on a modal anthropological view of man, Biser devotes himself in a comprehensive way to the developments in technology and the influence of modern mass media . Biser regards the occupation with the media not only as a time-diagnostic, but also as a crucial theological issue. Media affect people directly and inescapably in relation to self, world and God, in faith and in relation to church and preaching. In doing so, Biser recalls that Christianity relies heavily on one medium in its faith and in its preaching, namely the Holy Scriptures. In the Gospels in particular, the reader is put into the role of an eye and ear witness, so that the secondary experiences told can take on the character of individual primary experiences.

Religious language barriers and communication of faith

Since his habilitation thesis, Biser has been concerned with the possibilities and obstacles of language (“religious language barriers”), which enable access to faith, but can also make or prevent it. His diagnosis is by no means limited to a criticism of an internal religious language. Rather, his thinking is characterized by the fundamental endeavor to look for the possibilities and obstacles in the present in order to articulate the Christian faith rationally and existentially as good news. This is to ensure that this message is understood and experienced over the long term.

Christianity as a secondary, not primary, scriptural religion

Biser repeatedly emphasizes that Christianity, in contrast to Islam , but also to Mormonism, is not a primary, but only a secondary religion. Only later did Christianity develop into a scriptural religion, as Jesus Christ himself neither wrote nor commissioned records. The central point of reference for a Christian remains the living Risen One. The Holy Scriptures give evidence of this as its authentic documentation.

Art, literature and music as access to faith

One of the hallmarks of Biser's work is that he continually refers to the evidence of the Christian faith given in art, literature and music. This is precisely where intuitive access to the mystery of faith is given. He sees the basic visionary intention that promotes the consciousness of faith, which mediates the artist in a creative relationship to the religious mystery. In this sense, Biser even speaks of a “musical proof of God”. These testimonies of faith in art, music and literature have something liberatingly unpredictable about them and form a certain counterweight to the technically rational in the present.

Christian experience of freedom in politics and history

Biser's thesis that the fall of the Berlin Wall in 1989 and the peaceful unification of Germany (and Europe) in a free democracy that it made possible should be interpreted as God's work in history. But it is to be understood in the sense that one can only speak of the work of the Christian God where freedom is concretely realized for people in the here and now.

dialog

Since being a Christian is to be viewed as a dialogical-personal reality, theology, if it wants to do justice to its object, must also be dialogical. Methodologically, this is based on the fact that Biser does not give priority to a “truth of Christianity”, but to the personal “truth of Jesus Christ”. This dialogical principle applies not only to the - for Biser extremely important - dialogue with other Christian denominations or the interreligious dialogue , but as a methodological basic principle of theology and church and as a principle of faith. After all, people are called upon to be dialogue partners and friends of God.

plant

Publications (selection)

  • Borderline experiences. The meaning of the religious borderline situations in the works of Gertrud von le Forts - Freiburg im Breisgau 1956 (dissertation on Dr. theol.)
  • God is dead. Nietzsche's Destruction of Christian Consciousness , Munich 1962 (doctoral thesis on Dr. phil.)
  • Theological theory of language and hermeneutics , Munich 1970 (habilitation thesis)
  • The helper. Ein Ververwerwerwerigung Jesu , Kösel Munich 1973, ISBN 3-466-20157-8
  • The boyfriend. Approaching Jesus . Piper Munich / Zurich 1989, ISBN 3-492-10981-0
  • Faith Conflicts. Structural analysis of the church crisis ; Herder Freiburg i. B. u. a. 1989, ISBN 3-451-08687-5
  • Faith Prediction. Orientation in post-secularistic times ; Styria Graz u. a. 1991, ISBN 3-222-11996-1
  • Paul. Witness, mystic, thought leader ; Piper Munich and Zurich 1992, ISBN 3-492-11477-6
  • The internal teacher. The path to self-discovery and healing ; Piper Munich and Zurich 1994, ISBN 3-492-11852-6
  • Man - the unfulfilled promise. Design of a modal anthropology ; Patmos Düsseldorf 1995, ISBN 3-491-77965-0
  • Overcoming the fear of life. Ways to a liberating image of God ; Don Bosco Munich 1996, ISBN 3-7698-0836-3
  • Does Faith Have a Future? ; Patmos Düsseldorf 1994, 3rd edition 1997, ISBN 3-491-77954-5
  • Overcoming the crisis of faith. Ways to spiritual appropriation ; Don Bosco Munich 1997; 2001, ISBN 3-7698-1058-9
  • The faith of Christians ; Eugen Biser et al. (Ed.), (Volume 1: An ecumenical handbook; Volume 2: An ecumenical dictionary), Pattloch Munich 1999/2001, ISBN 3-629-00862-3 / ISBN 3-629-00861-5
  • God in the horizon of man ; Glaukos Limburg 2001, ISBN 3-930428-13-X
  • Creed and Our Father. A reinterpretation ; Patmos Düsseldorf 1993, 2003, ISBN 3-491-69401-9
  • Paul. Testimony - encounter - effect ; WBG Darmstadt 2003, ISBN 3-534-17208-6
  • Introduction to Christianity ; Patmos Düsseldorf 1997, 2nd edition 1998, ISBN 3-491-77012-2 ; 2004 ISBN 3-491-69406-X
  • Childhood to God and Human Dignity - A New Anthropology ; Glaukos Limburg 2006, ISBN 3-930428-28-8
  • People and Spirituality, Eugen Biser and Richard Heinzmann in conversation ; WBG Darmstadt 2008, ISBN 978-3-534-20862-3
  • Theology of the Future, Eugen Biser in conversation with Richard Heinzmann ; WBG Darmstadt 2005, 3rd edition 2008, ISBN 978-3-534-26758-3
  • Jesus. His life path in a new light ; Friedrich Pustet Regensburg 2008, ISBN 978-3-7917-2110-1
  • Man in God's horizon ; Glaukos Limburg 2007, ISBN 978-3-930428-27-4
  • Wisdom - idea and ethos ; Glaukos Limburg 2011, ISBN 978-3-930428-35-9
  • Sonship of God. The elevation to God ; WBG Darmstadt 2007, ISBN 978-3-534-19689-0
  • Christomathy. A new reading of the gospel . With an introduction by Martin Thurner. Published by Richard Heinzmann and Monika Schmid on behalf of the Eugen Biser Foundation from the estate; WBG Darmstadt 2018, ISBN 978-3-534-40000-3
  • Presence of Mind. The mystical survival of Jesus . With an introduction by Martin Thurner. Published by Richard Heinzmann and Monika Schmid on behalf of the Eugen Biser Foundation from the estate; WBG Darmstadt 2019, ISBN 978-3-534-27138-2 .

Image and sound documents

  • Theology of the future . Eugen Biser in conversation with Richard Heinzmann, 29-part series of conversations in the education channel of the Bavarian broadcasting company BR-alpha (2003)
  • New spirituality . Eugen Biser in conversation with Richard Heinzmann. 13-part conversation series on the education channel of the Bavarian Broadcasting Corporation BR-alpha (2004)
  • The Christian image of man . Eugen Biser in conversation with Richard Heinzmann. 13-part series of talks in the education channel of Bavarian Broadcasting Corporation BR-alpha (2005)
  • Look and believe . Reinhold Baumstark and Eugen Biser in conversation in front of selected paintings from the Alte Pinakothek in Munich. 15-part talk series in the education channel of the Bavarian broadcasting company BR-alpha (2005)
  • Chances of being a Christian - Perspectives on a new theology , CD edition, Glaukos Limburg 2005, ISBN 978-3-930428-26-7

Lectures

literature

  • Thomas Brose: Not a hopeless case. God and man with Eugen Biser. An introduction, Peter Lang Verlag, Berlin a. a. 2018, 134 pages, ISBN 978-3-631-75793-2 .
  • Thomas Brose: How theology shapes life. Faith and Existence with Eugen Biser , in: Herder Korrespondenz , 72nd vol., 1 (2018)
  • Thomas Brose: The human being as an unfulfilled promise. Theology and anthropology with Eugen Biser: A memory on the 100th birthday, in: Theologie der Gegenwart , 60th year, 4 (2017)
  • Georg Sans: The discovery of subjectivity. Eugen Biser, the Apostle Paul and the philosophy of religion . In: Voices of the Time 233 (2015), Issue 2, pp. 87–94.
  • Existential fear and courage to be. Eugen Biser Lectures Volume 1. Edited by Gunter Wenz. 1st edition, Göttingen: Vandenhoeck & Ruprecht, 2014, 191 pages paperback, ISBN 978-3-525-56017-4 .
  • The center of Christianity. Introduction to Eugen Biser's theology. Edited by Richard Heinzmann and Martin Thurner . Darmstadt: Wissenschaftliche Buchgesellschaft, 158 pages, 2011, ISBN 978-3-534-23525-4 (One of the most important theologians of today, presented by the leading Biser experts.)
  • Markus Krienke : Iustitia in dignitate. Fundamental questions of a Christian legal ethics , habilitation thesis (LMU Munich) 2009 (with special consideration of the christological-anthropological approach Eugen Biser)
  • Richard Heinzmann : From the system to the reality of life. The basic idea of ​​Eugen Biser's theology . In: Eugen Biser, Richard Heinzmann: Theology of the future. Eugen Biser in conversation with Richard Heinzmann , WBG Darmstadt 2005, 3rd edition 2008, ISBN 978-3-534-26758-3 , pp. 137-146
  • Dialogue of Christian origin. Five years of the Eugen Biser Foundation. Limburg: Glaukos-Verlag 2008, 498 pages, ISBN 978-3-930428-31-1 (A versatile and understandable introduction to the thinking and work of Eugen Biser as well as a good overview of the work of his foundation)
  • Ralph Fischer: Does Faith Heal? - The Christian faith as a power of salvation following Eugen Biser and Eugen Drewermann , Peter-Lang-Verlag, Frankfurt a. M. 2006 (also dissertation, Otto-Friedrich-Universität Bamberg 2005), ISBN 3-631-54767-6 .
  • Joachim Reger: Die Mitte des Christianentums - Eugen Biser's redefinition of faith as an exemplary attempt at contemporary theology , habilitation thesis, with an afterword by Eugen Biser, Trier 2005, ISBN 3-7902-1302-0 .
  • Thomas Brose: In dialogue with Nietzsche. Eugen Biser 85 years old . In: Rheinischer Merkur No. 1, January 2, 2003.
  • Andreas Schaller: Gott broke his silence , Munich: Verlag Sankt Michaelsbund 1999, ISBN 3-920821-13-0 (A generally understandable introduction to thinking and the work of Eugen Biser)
  • Joachim Duration: Understanding God by Faith. Eugen Biser's fundamental theological contribution . Dissertation, Diss. Theol. Pont. Univ. Gregoriana, Rome 1991.
  • Armin Kreiner , FJ Fuchs: "I believe that is why I speak" (2 Cor 4:13). Eugen Biser's hermeneutic theology . In: Communicatio Fidei (= Festschrift for Eugen Biser) . Published by Horst Bürkle and Gerold Becker, Pustet: Regensburg 1983, ISBN 3-7917-0769-8 , pp. 399-414.
  • Georg Sans (Ed.): Images of God. Eugen Biser as a theological border crosser ; Herder: Freiburg-Basel-Vienna 2017, ISBN 978-3-451-38141-6 .
  • Markus Enders , Holger Zaborowski (Ed.): Yearbook for Philosophy of Religion , Volume 17 (Treatises on the main topic: The thinking of Eugen Bisers ). Karl Alber, Freiburg and Munich 2020, ISBN 978-3-495-46507-3 .

Bibliography on the work of Eugen Biser

  • Monika Schmid from the Eugen Biser Foundation started the project in 2004/05 under the scientific project management of Richard Heinzmann . The Eugen Biser bibliography is available online on the occasion of Eugen Biser's 95th birthday with the assistance of Hannes Bräutigam.

Web links

Individual evidence

  1. ↑ a b Thomas Brose: Possibilities of being human. On the death of the theologian Eugen Biser . In: Neue Zürcher Zeitung , March 26, 2014, p. 49.
  2. ↑ Philosophisches Jahrbuch 78 (1971) 34.
  3. ↑ a b Eugen Biser died in Munich. In: Münchner Kirchennachrichten from March 25, 2014 (accessed on August 13, 2018).
  4. ↑ EUGEN BISER: Purpose and aim of senior studies . In: Ernst Hellgardt, Lorenz Welker (Ed.): Eisheit und Wissenschaft. Festschrift for the 25th anniversary of senior studies at LMU. Herbert Utz Verlag, Munich 2013, ISBN 978-3-8316-4256-4 , p. 19-21, 20 .
  5. ^ Helmut Hempfer: The university church service with Eugen Biser. A precious hour . In: Eugen Biser Foundation (Hrsg.): Dialogue from a Christian origin . Glaukos, Limburg 2008, ISBN 978-3-930428-31-1 , p. 74-78, 77 .
  6. ^ Knerger.de: The grave of Eugen Biser
  7. ↑ Gerhard Kiefer: On the death of Eugen Biser: Taking away the fear of God. (Obituary) badische-zeitung.de, March 25, 2014, accessed on March 25, 2014
  8. ↑ Eugen Biser Bibliography. Eugen Biser Foundation, accessed on September 18, 2017 .
  9. ↑ Alois Glück: encourager and bridge builder . In: Möde Erwin, Felix Unger, Karl Matthäus Woschitz (Hrsg.): Thinking. Festival ceremony for Eugen Biser . Styria, Graz 1998, p. 19-21, 21 .
  10. ↑ Joachim Reger: Creative power from the middle. Thanks to Eugen Biser's theological vision . In: Richard Heinzmann, Martin Thurner (Hrsg.): The middle of Christianity. Introduction to Eugen Biser's theology . WBG, Darmstadt 2011, ISBN 978-3-534-23525-4 , p. 9-17, 15 .
  11. ↑ Christoph Renzikowski: A new theology against fear. January 6, 2018, accessed September 9, 2019 .
  12. ↑ Koelbl Herlinde: Theo Waigel: That was my salvation. Retrieved April 29, 2016 .
  13. ↑ Eugen Biser. Life - Work - Foundation. Eugen Biser Foundation, accessed on September 18, 2017 .
  14. ↑ What are we committed to? Eugen Biser Foundation, accessed on September 18, 2017 .
  15. ↑ The former school will be called Eugen-Biser-Haus in future. July 4, 2014, accessed September 9, 2019 .
  16. ^ House of Encounters inaugurated. Retrieved September 9, 2019 .
  17. ↑ Eugen Biser: The meaning of the borderline situation in the works of Gertrud von Le Forts . Freiburg i. Br. 1956.
  18. ↑ Eugen Biser: God is dead. Nietzsche's destruction of Christian consciousness . Munich 1962.
  19. ↑ Richard Heinzmann, Martin Thurner (ed.): The middle of Christianity. Introduction to Eugen Biser's theology . WBG, Darmstadt 2011, ISBN 978-3-534-23525-4 .
  20. ↑ Eugen Biser: Christomathie. A new reading of the gospel. With an introduction by Martin Thurner . WBG, Darmstadt 2018, ISBN 978-3-534-40000-3 , p. 315 .
  21. ↑ Eugen Biser: The turn in the history of faith. A theological determination of position . 2nd Edition. Styria, Graz 1987, p. 75-80 .
  22. ↑ Eugen Biser, Richard Heinzmann: Future of Christianity. Eugen Biser and Richard Heinzmann in conversation . WBG, Darmstadt 2019, ISBN 978-3-534-27105-4 , pp. 130 f .
  23. ↑ Eugen Biser: The rediscovery of Christianity. The old faith and the new millennium . 2nd Edition. Herder, Freiburg i. Br. 2001, p. 13 .
  24. ↑ Biser / Heinzmann, Future of Christianity, p. 34.
  25. ↑ Eugen Biser: Understanding of Faith. Outline of a hermeneutical fundamental theology . Herder, Freiburg i. Br. 1975.
  26. ↑ Eugen Biser: Faith forecast. Orientation in post-secular times . Styria, Graz 1991.
  27. ↑ Eugen Biser: Faith Problems . In: Christian Life Today . tape 8 . Winfried-Werk, Augsburg 1970.
  28. ^ Biser, Glaubensgeschichtliche Wende, p. 187.
  29. ↑ See for example: Biser, Glaubensgeschichtliche Wende, 38.
  30. ↑ Eugen Biser: The homeless god. For a new encounter with unbelief . Herder, Freiburg i. Br. 2005, p. 92-96 .
  31. ↑ Biser, Der homeless God, p. 92
  32. ↑ Biser, Der homeless God, p. 92.
  33. ↑ See: Biser / Heinzmann, Zukunft des Christianentums, pp. 48–52.
  34. ↑ Martin Thurner: Children of God. The unreached goal of being human in Eugen Biser's theology . In: Richard Heinzmann, Martin Thurner (Hrsg.): The middle of Christianity . WBG, Darmstadt 2011, ISBN 978-3-534-23525-4 , p. 19-27, 25 .
  35. ^ Biser, Christomathie, p. 210.
  36. ↑ Eugen Biser: Overcoming the fear of life. Ways to a liberating image of God . 2nd Edition. Don Bosco, Munich 1997, p. 35 .
  37. ↑ Biser, Overcoming the fear of life, pp. 25–35.
  38. ↑ See: Erwin Möde, Das Eugen Biser reading book, Graz: Styria 1996, p. 17f.
  39. ↑ Eugen Biser: Man - the unfulfilled promise. Draft of a modal entropology . 2nd Edition. Patmos, Düsseldorf 1996.
  40. ↑ Eugen Biser: Children of God. Elevation to God . WBG, Darmstadt 2007.
  41. ↑ Martin Thurner, Gotteskindschaft, p. 22.
  42. ↑ Martin Balle: Anticipation of the discomfort. Eugen Biser's media theory . In: Richard Heinzmann, Martin Thurner (Hrsg.): The middle of Christianity. Introduction to Eugen Biser's theology . WBG, Darmstadt 2011, p. 125-132 .
  43. ^ Eugen Biser: On the situation of people in the media age, published by the Association of Bavarian Printing Industry . VBD, Munich 1988.
  44. ↑ Eugen Biser: Theological language theory and hermeneutics . Kösel, Munich 1970.
  45. ↑ Eugen Biser: Religious language barriers. Structure of a logaporetics . Kösel, Munich 1980.
  46. ↑ Max Seckler: Service to Faith as Service to the Word . In: Erwin Möde, Felix Unger, Karl Matthäus Woschitz (Hrsg.): Thinking. Festival ceremony for Eugen Biser. European Academy of Sciences and Arts 1998 . Styria, Graz 1998, p. 429-440 .
  47. ↑ Biser / Heinzmann, Future of Christianity, pp. 41–43.
  48. ↑ Eugen Biser, Reinhold Baumstark: Look and Believe. Talks about masterpieces in the Alte Pinakothek . Herder, Freiburg i. Br. 2012, ISBN 978-3-451-30662-4 .
  49. ↑ Eugen Biser: Is there a musical proof of God? In: Eugen Biser (ed.): God in the horizon of man. Ed. V. Peter Jentzmik . Glaukos, Limburg 2001.
  50. ↑ Andreas Schaller: God broke his silence. A conversation with Eugen Biser . Munich 1999, p. 77 .
  51. ^ Richard Heinzmann: The theology of Eugen Bisers and the order of his foundation . In: Eugen Biser Foundation (Hrsg.): Dialogue from a Christian origin. Glaukos, Limburg 2008, ISBN 978-3-930428-31-1 , p. 30-35, 33 .
  52. ^ Eugen Biser Foundation: Eugen Biser Bibliography
personal data
SURNAME Biser, Eugene
BRIEF DESCRIPTION German clergyman, Roman Catholic theologian and religious philosopher
DATE OF BIRTH January 6, 1918
PLACE OF BIRTH Oberbergen at the Kaiserstuhl
DATE OF DEATH March 25, 2014
Place of death Munich