Hans-Georg Geyer

from Wikipedia, the free encyclopedia

Hans-Georg Geyer (born July 19, 1929 in Nauheim near Groß-Gerau , † December 10, 1999 in Darmstadt ) was a German philosopher and Protestant theologian .

Live and act

Career

Hans-Georg Geyer was born on July 19, 1929 in Nauheim as the first son of a family of craftsmen; his father is the toolmaker Wilhelm Geyer, his mother is Elise Geyer, b. Courtship. After four years of elementary school, he attended the Groß-Gerauer Oberschule for boys from Easter 1939 until the end of the war. After graduating from high school in Darmstadt, he studied German, English and history at the universities of Mainz and Frankfurt am Main from the winter semester 1948/49, and philosophy as a major and minor in Protestant theology and modern German studies in Frankfurt since the 1950 summer semester. His most important teachers were Hans-Georg Gadamer , Max Horkheimer , Theodor W. Adorno and Wolfgang Cramer , on whose suggestion he wrote his dissertation in 1954, The methodical consequence of the phenomenology of Edmund Husserl .

Already in Frankfurt he got to know and appreciate the work of Karl Barth from Karl Gerhard Steck . And although Gadamer and Cramer offered him a habilitation , he had been studying Protestant theology in Göttingen and Bonn since the winter semester of 1954/55 , mainly with Hans Joachim Iwand , Ernst Bizer and Walter Kreck , as his assistant in 1958 with the work Welt und Mensch. To the question of the Aristotelismus with Melanchthon was doctorate. In the winter semester 1964/65 Geyer completed his habilitation in Bonn with the thesis On the Birth of the True Man. Problems from the early days of Melanchthon's theology .

Academic teaching

1964–1967 Geyer was professor for systematic theology at the Church University of Wuppertal , 1967–1971 at the University of Bonn. Here he was now a direct colleague of his theological doctoral supervisor Kreck, with whom he regularly held the joint advanced seminar. From 1971 to 1982, the zenith of his academic career, Geyer was Professor of Systematic Theology in Göttingen, where he also served as Dean from 1974/75. From 1982 to 1988 he was Professor of Systematic Theology and Philosophy of Religion at the University of Frankfurt am Main. Geyer was co-editor of the magazines Preaching in Conversation , Evangelical Theology and Preaching and Research .

Church effectiveness

From 1964 to 1984 Geyer was a member of the Theological Committee of the Evangelical Church of the Union (EKU), for which he wrote groundbreaking documents on official church votes and statements from the areas of Christology (1968), political ethics (1973) and ecclesiology (1981). His committee work was determined by the socio-ethical implications of his theology concept and repeatedly led to criticism of the church lifestyle in the West. Although Geyer was not ordained and never held an ecclesiastical office, he was a regular and committed preacher in Bonn and Göttingen university services.

Political commitment

The beginnings of the social upheaval in the Federal Republic fell during Geyer's Wuppertal time. He committed this departure, but also accompanied it with his own accents - through activities in the Bonn “Republican Club”, in affirmative responses to concerns of the student movement, in public political speeches (for example at the rally against the emergency laws held in the center of Bonn ). His lectures on theological topics always implied political conclusions for the Christian community - support for democracy, criticism of capitalism and conditions of exploitation. Together with his former teacher Walter Kreck , he campaigned for a reduction in tension and an understanding with the GDR during the times of the block confrontation. In the 1980s he still supported the peace movement from Frankfurt .

theology

Hans-Georg Geyer stands - like his teachers Kreck, Iwand and Steck - for a theology that is not characterized by the pursuit of permanent validity, but that is conscious of its own incompleteness in its development as a human work at a certain time.

The God of the Bible and the God of Metaphysics

Geyer understood “metaphysical thinking already in its Greek beginnings in terms of the practical intention at work in it: the safeguarding of what is against its impermanence. What metaphysics lends itself to that which, in its subjection to time, has no status in itself through mediation with the comprehensive being of the whole and its ground ... This superiority of the general persists, if one follows Geyer, both in the turn to transcendental subjectivity as well as in the turn to an empiricism that wants to come to regularities by collecting data. "

According to Geyer, an understanding of Christian faith as a “religion of identical life”, which is shaped by modernity, is based on a concept of religion that is still metaphysically determined. However, the Christian faith is "not a relation of man to his own being, but the perception of the relationship of God to human being as the most intrinsic act of God himself in the unique and unique history of Jesus Christ". The God of metaphysics and the God of the Bible are not the same thing. The story of Jesus Christ "teaches that God can die and that from the death of this God people receive the strength in faith to be truly earthly, to be finite and to be able to die."

“Faith and reason are to be thought of as a dialectical unity of identity and non-identity like the Christian community and the civil community. Their identity does not lie in the subset of insights that they both have in common. Rather, in the truth that precedes them both in Jesus Christ. And faith and reason should be thought of as differently taken into service or at least taken into service through the one and the same truth of Jesus Christ. This includes: Faith and reason are dependent on this truth and at the same time have the prospect of ever actually participating in this truth. Also secular reason. If God wants all people to be helped and they come to the knowledge of the truth ( 1 Tim 2,4  LUT ) ... In the view of faith this also means the release of reason, of culture into its worldliness. This insight has its counterpart in the fact that the Christian community insists on the non-religious secular state. "

Jesus Christ

At the center of the Christian proclamation is the “message of Jesus Christ's death on the cross ... (Here) is the point of reference for Christian thinking and speaking about God. Who is God and what his essence consists of can only be appropriately thought in Christian faith from the assumption that the death of Jesus Christ on the cross is God's own act that happened once and for all for all - as it did from the beginning beyond the end, i.e. from of the resurrection ”“ The gift of man towards Jesus consists in a death sentence ... This gift of killing is not accepted by God, but overruled by the gift of life ... The human hubris is not here, as in Aeschylus , answered by punishment, but with forgiveness. "

The raising of Jesus Christ from the dead is not an element of death-limited and "past reality." It is "the bursting extension of that reality." In it "death has lost its absolute limit".

The kingdom of God has dawned in the story of Jesus Christ . Looking back on Jesus' earthly life, God's self-identification with Jesus Christ means: “Christ interprets God in the world through his words and actions; he shows us who God is for us and with us. In a phrase from E. Jüngel : He is the 'authentic likeness of God'. "

church

Also “the Christian community can and should understand itself as a parable in the New Testament full sense of the term. As such, it is a subsequent and provisional representation of the divine-human reality that is differentiated from it ”. What makes the church the “true” church is “the human repetition of the divine judgment: Jesus Christ - the crucified one lives”, is “the current presence of the risen Christ in ... the church. This means at the same time that the church does not first have to create this space of its existence through its faith or baptism, and that it should ultimately constitute it itself. It is not the result of their own activities, but through the work of the Holy Spirit it acquires 'in all its hiddenness as such historical dimensions'. "

“There is the church that we believe, in Geyer said: 'the evangelical substance of every church and of all possible churches, which as such tolerates neither deduction nor addition' and which consists in the fact that Christ has opened the space in which reconciliation is possible is. And there is the church that we experience, our empirical church, which often brings this substance to frighteningly little appearance ... In the midst of the unreconciled world torn by conflicts of interest, the church is supposed to represent the new, reconciled humanity as a temporary substitute. "

“'In relation to this world' - and therefore 'in front of all the world' - God's eternal love is to be represented, and since this world (even if fundamentally and senselessly) is marked by enmity and hatred, this love takes its concrete form as Enemy love. It perceives the true interest of the world as God's creation and property against its distortions, which is why Geyer calls the Church of Jesus Christ a 'representation of interests of God's love of enemies on earth', indeed 'the agency of God's love of enemies'. "

“The church is ... not called to a realization of the kingdom of God; it can only be about a relative human correspondence to this kingdom, and therefore everything we can say and do is subject to the reservation that the perfection of the reconciled human world is God's own cause, which we can expect from his eschatological action. "

The Christian community and the civil community are in a dialectical relationship to one another, in the unity of identity and non-identity. Their identity awaits them as an eschatological reality. From their non-identity results “the inner historical task of the Christian community”. The task is to exist as the parable of Jesus Christ who is “God's kingdom in person”. The Christian community has to discover and develop “parable relations in the respective historical present” of the state and society.

The foundation of the Christian faith is not of this world, but in its effect it relates entirely to this world. “The nearness of the kingdom of God, which dawned in the history of Jesus Christ in the midst of world history, asks about social conditions in which parables of God's goodness and justice are to be drawn up and discovered. It is the task and mandate of the Christian community to be such a parable of the kingdom of God. Whereby for the parable ... the following applies: it does not take the place of God, but refers to his actions in history ... Such 'parables of the kingdom of heaven' can be found not only in the church but also in world events. The critical social theory represents for H.-G. Geyer presents an analytical framework in which the social causes ... can be named like the resistances that stand in the way of the development of such 'parables of the kingdom of heaven'. In the circle around the Frankfurt Institute for Social Research, society's criticism is measured by 'violations of the conditions of a good or successful life'. " the socially critical movements who advocate humane socialism. "

freedom

In the story of Jesus Christ, “the liberation from the death power resulting from sin takes place and the freedom of a life determined by God's grace begins.” “Because (man) no longer needs to care for his own truth and essentiality, he has a head, Heart and hands free for the redemption of the truth in this world. Having become in a sense superfluous to himself, his life can become pure abundance for the people around him. "

"We are dealing here with the draft of an ethic that is not owed to the moral self-achievement of the subjectivity, in which it is not important to gain the self-identity of the subject because it is decided in advance."

"Instead of subsuming fellow human beings under an abstract concept of human nature, charity grants the other the address, the name in which the secret of his person and that means the secrecy of the human being is respected and preserved."

“Christian ethics enables the relativization of absolutely set norms of action, be it the imperatives of politics, economics or bourgeois morality.” “The decisive conclusion that Hans-Georg Geyer drew from the Christian knowledge of God was that 'that the Christians as individuals and as a community can only exist in resistance and opposition to every form of reification and instrumentalization of human life. "

“The truth of Jesus Christ, which the Bible testifies, the Church proclaims and the faith confesses, and the reality of society, which its individuals are only consciously regulated and only really conscious in the outermost border zones, are alien, abrupt, contradictory, divided and contrary, in one word: they are abstractly opposed to each other. "

Reception and meaning

According to Hartmut Ruddies , Geyer's analytical brilliance and theological seriousness, the combination of conceptual theological clarity and ethical and political judgment as well as his aesthetically rousing lecture exerted a strong direct effect on his students.

“Only the synopsis of the… condensed language of his publications with the detailed developments in the lectures that have been postponed (gives) the full picture of his work. Then it turns out that Geyer's theology stands in line with other innovators in his subject who, like E. Jüngel , J. Moltmann and W. Pannenberg, determined the path of theology in the third third of the 20th century. Geyer's own concept of theologically teachable truth rests in an independent way on the same pillars of Christology and Trinitarian belief in God as an unmistakable but newly to be discovered voice in the theology concert of the 20th century. "

Fonts (selection)

  • The methodological consequence of Edmund Husserl's phenomenology . Diss. Phil., Frankfurt a. Main 1954 (June 30, 1954), 201 pp. (Diss.-Druck).
  • World and man. On the question of Aristotelianism in Melanchthon. Diss. Theol., Bonn (July 28, 1958), 161 pp. (Diss.-Druck).
  • History as a theological problem. Comments on W. Pannenberg's theology of history. In: Evangelische Theologie 22 (1962), pp. 92-104.
  • Theology of nihilism. In: Evangelische Theologie 23 (1963), pp. 89-104.
  • On the question of the necessity of the Old Testament. In: Evangelische Theologie 25 (1965), pp. 207–235.
  • From the birth of the true man. Problems from the early days of Melanchthon's theology. (Also habilitation thesis at the Ev.-Theol. Faculty in Bonn from the winter semester 1963/64), Neukirchen 1965, 381 pp.
  • God's being as a subject of theology. In: Annunciation and Research 11 (2/1966), pp. 3–37.
  • Thoughts on the ontological proof of God. In: Parrhesia. Karl Barth on his 80th birthday. May 10, 1966 . Edited by Eberhard Busch, Jürgen Fangmeier, Max Geiger , Zurich 1966, pp. 101–127.
  • Christian belief between death and adaptation. In: Disputation between Christians and Marxists. Edited by Martin Stöhr , Munich 1966, pp. 209-234.
  • The resurrection of Jesus Christ. In: Deutscher Evangelischer Kirchentag Hannover 1967. Documents. Ed. On behalf of the Presidium of the German Evangelical Church Congress, Stuttgart / Berlin 1967, pp. 463–475 (lecture of June 23, 1967) and pp. 476–500 (debate and panel discussion).
  • Norm and freedom. In: Arnold Falkenroth (Hrsg.): The gracious right of God and the idea of ​​human freedom. Two contributions from the Kirchliche Hochschule Wuppertal. Neukirchen 1967, pp. 35-68.
  • Views on Jürgen Moltmann's "Theology of Hope". In: Theologische Literaturzeitung 92 (1967), Sp. 481-492-, Sp. 561-576.
  • Metaphysics as a critical task of theology. In: Theology between yesterday and tomorrow. Edited by Wilhelm Dantine and Kurt Lüthi , Munich 1968, pp. 247-260.
  • Elements of Max Horkheimer's critical theory . In: proclamation and research 14 (2/1969), pp. 37–67.
  • The right of subjectivity in the process of socialization. In: Hans-Georg Geyer / Hans-Norbert Janowski / Alfred Schmidt : Theology and Sociology. Stuttgart / Berlin / Cologne / Mainz 1970, pp. 9–49 and pp. 93–124 (interview by the authors about possibilities of theological-sociological communication).
  • Atheism and christianity. In: Evangelische Theologie 30 (1970), pp. 255-274.
  • Theology of nihilism. In: Philosophical Theology in the Shadow of Nihilism . With contributions by W. Weischedel , G. Noller, H.-G. Geyer, W. Müller-Lauter , W. Pannenberg, RW Jenson, ed. by Jörg Salaquarda, Berlin 1971, pp. 66–87. Reply by W. Weischedel to all authors: pp. 181–190.
  • Rough thoughts on the problem of the identity of Jesus Christ. In: Evangelische Theologie 33 (1973), pp. 385-401.
  • Some preliminary considerations about the necessity and possibility of political ethics in Protestant theology. In: On the political mission of the Christian community (Barmen 11). Publication of the Theological Committee of the Evangelical Church of the Union, ed. by Alfred Burgsmüller, Gütersloh 1974, pp. 172–212.
  • True church? Reflections on the possibility of the truth of a Christian church. In: Evangelische Theologie 38 (1978), pp. 470–495.
  • Luther's interpretation of the Sermon on the Mount. In: Hans-Georg Geyer et al. (Ed.): "If not now, then when?". Articles for Hans-Joachim Kraus on his 65th birthday. Neukirchen 1983, pp. 283-293.
  • Karl Barth's handling of the New Testament Easter message. In: Zeitschrift für Dialektische Theologie 13 (1997), pp. 47-66.
  • Souvenir. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies / Jürgen Seim, Tübingen 2003.

Literature (selection)

  • Dietrich Korsch : Dialectical Theology and Metaphysics. A reminder of the work of Hans-Georg Geyer. In: Evangelische Theologie 61, 2001, 221–240;
  • Hans Theodor Goebel : Foreword. In Hans-Georg Geyer. Souvenir. Theological essays . Ed. V. Hans Theodor Goebel / Dietrich Korsch / Hartmut Ruddies , Jürgen Seim , Tübingen 2003, V-VII.
  • Michael Welker : A Theological Legacy. Hans Georg Geyer's collected essays. Evangelical Theologie 65, 2005, 478-480;
  • Hans Theodor Goebel: The question of the true church. Hans-Georg Geyer - Karl Barth - Hans-Joachim Iwand. Zeitschrift für Dialektische Theologie 22, 2006, 138–158;
  • Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Conference minutes. Institute for Church and Society, Schwerte 2008;
  • Hartmut Ruddies: Hans-Georg Geyer: Life and Work. A portrait in perspective. In: Katharina von Bremen (ed.), God and freedom. Theological food for thought by Hans-Georg Geyers, minutes of the conference. Institute for Church and Society, Schwerte 2008 ;, 9–24;
  • Gerrit W. Neven: The time that remains. Hans-Georg Geyer in the intellectual debate about a central question in the twentieth century. In: Bruce L. McCormack (Ed.): Theology as conversation. The Significance of Dialogue in Historical and Contemporary Theology . FS Daniel L. Migliore, Grand Rapids MI 2009, 67-81;
  • Jürgen Seim: Thinking God as necessary. A critical question to metaphysics from the theology of Hans-Georg Geyers and Hans-Joachim Iwands. In: Gerard C. den Hertog (ed.): Sobriety and Passion, FS Eberhard Lempp. Apeldoorn 2010, 277306;
  • Jürgen Seim: Promise - Hope - Remembrance. Theology of history between Walter Benjamin and Hans-Georg Geyer. In: Evangelische Theologie 72, 2012, 375–386;
  • Henning Theißen: The earthly Jesus. Truth and contextuality of Christology in Hans-Georg Geyer. In: Christian Danz , Michael Hackl (eds.): Transformations of Christology. Challenges, crises and transformations (= Vienna Forum for Theology and Religious Studies 17 ) , Göttingen 2019, 89–102;
  • Frank Dittmann, Thorsten Latzel, Henning Theißen (eds.): Curious thinking. The teaching and theological work of Hans-Georg Geyer. With four unpublished sermons by Hans-Georg Geyer (= Greifswalder Theologische Forschungen 30), Leipzig 2018;
  • Henning Theißen: Geyer, Hans-Georg. Biographisch-Bibliographische Kirchenlexikon (BBKL) (forthcoming).

Web links

Individual evidence

  1. ↑ The biographical information follows: Hartmut Ruddies: Hans-Georg Geyer: Leben und Werk. A portrait in perspective. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Institute for Church and Society, Schwerte-Villigst 2008, pp. 9–24; Hartmut Ruddies: Biogram Hans-Georg Geyer . In Hans-Georg Geyer: Souvenirs. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 507; Henning Theißen: Geyer, Hans-Georg. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL) (forthcoming).
  2. ↑ Most of the quotations come from essays in: Katharina von Bremen (Ed.): God and Freedom. Theological food for thought by Hans-Georg Geyers. Conference minutes - Institute for Church and Society, Schwerte 2008. Quotes by Hans-Georg Geyer from: Hans-Georg Geyer: Andenken. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003.
  3. ↑ Edgar Thaidigsmann: God's self-being and the self-becoming of man. Theological - anthropological considerations following H.-G. Geyer. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 151.
  4. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 110 f.
  5. ↑ Gerrit W. Neven: From Metaphysics to Parousia. Hans-Georg Geyer in the intellectual debate on a key issue of the 20th century. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, pp. 47–49.
  6. ↑ Hans Theodor Goebel: Faith and Reason - Truth and Freedom. On the occasion of the Regensburg lecture by Pope Benedict XVI. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 40.
  7. ↑ Hans-Georg Geyer: Souvenirs. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 107f.
  8. ↑ Manfred Josuttis: The liberation of man from the compulsion of his freedom . In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, pp. 63–64.
  9. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 182f.
  10. ↑ Christian Link: Mimetic Practice. H.-G. Geyer's reflections on the truthfulness of the church. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Institute for Church and Society, Schwerte-Villigst 2008, p. 135.
  11. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel / Dietrich Korsch / Hartmut Ruddies / Jürgen Seim, Tübingen 2003, p. 402. Geyer quotes Karl Barth, KD IV / 3, 906.
  12. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 238.
  13. ^ Karl Barth: KD IV / 1 , 145
  14. ↑ Christian Link: In: Katharina von Bremen (Ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 138.
  15. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 228.
  16. ↑ Christian Link: In: Katharina von Bremen (Ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, pp. 138–139.
  17. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel / Dietrich Korsch / Hartmut Ruddies / Jürgen Seim, Tübingen 2003, 245
  18. ↑ Hans-Georg Geyer: Souvenirs. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 246 f.
  19. ↑ Christian Link: In: Katharina von Bremen (Ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 143.
  20. ↑ Christian Link: In: Katharina von Bremen (Ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 140.
  21. ^ Hans-Georg Geyer: Hans-Georg Geyer: Andenken. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 404.
  22. ↑ See Hans Theodor Goebel: In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, pp. 31–32.
  23. ^ Werner Schneider-Quindeau: Ideas and Interests. On the reception of critical social theory for church action at H.-G. Geyer. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, pp. 125–126.
  24. ^ Wilhelm Gräb : Christianity and the right of individual subjectivity. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 73.
  25. ↑ Manfred Josuttis : In: Katharina von Bremen (Hrsg.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 68.
  26. ↑ Hans-Georg Geyer: Souvenirs. P. 306ff; quoted from Hartmut Ruddies: In: Katharina von Bremen (Hrsg.): Gott und Freiheit. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 14.
  27. ↑ Christian Link: In: Katharina von Bremen (Ed.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 146.
  28. ↑ Hans-Georg Geyer: Souvenirs. Theological essays . Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 327.
  29. ↑ Manfred Josuttis: In: Katharina von Bremen (Hrsg.): God and freedom. Theological food for thought by Hans-Georg Geyers . Institute for Church and Society, Schwerte-Villigst 2008, p. 73.
  30. ↑ Hans-Georg Geyer: Souvenirs. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, p. 392.
  31. ^ Wilhelm Gräb: In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Institute for Church and Society, Schwerte-Villigst 2008, p. 85.
  32. ↑ Hans-Georg Geyer: Souvenirs. Theological essays. Ed. V. Hans Theodor Goebel, Dietrich Korsch, Hartmut Ruddies, Jürgen Seim. Tübingen 2003, 388f, quoted from Gerard den Hertog: The Freedom of God and the Liberation of Man in Political-Social Ethics H.-G. Geyers. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Institute for Church and Society, Schwerte-Villigst 2008, p. 91.
  33. ↑ See Hartmut Ruddies: Hans-Georg Geyer: Leben und Werk. A portrait in perspective. In: Katharina von Bremen (ed.): God and freedom. Theological food for thought by Hans-Georg Geyers. Institute for Church and Society, Schwerte-Villigst 2008, pp. 9–24.
  34. ^ Henning Theißen: Geyer, Hans-Georg. Biographical-Bibliographical Church Lexicon (BBKL) (forthcoming)
  35. ↑ A complete list of the writings: Hartmut Ruddies: Bibliography Hans-Georg Geyer. In: Hans-Georg Geyer: Souvenirs. Pp. 481-492. Henning Theißen: Geyer, Hans-Georg. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL) (forthcoming).
  36. ↑ A more complete list of the literature on Hans-Georg Geyer in Henning Theißen, Geyer, Hans-Georg, Biographisch-Bibliographisches Kirchenlexikon (BBKL) (forthcoming).
personal data
SURNAME Geyer, Hans-Georg
BRIEF DESCRIPTION German philosopher and Protestant theologian
DATE OF BIRTH July 19, 1929
PLACE OF BIRTH Nauheim near Groß-Gerau
DATE OF DEATH December 10, 1999
Place of death Darmstadt