Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.33
J. Zimmermann
How does Bonhoeffer view the relation between philosophy and theology? To what extent is his own theology shaped by philosophical thought? Moreover, how do the major themes of Bonhoeffer’s theological work relate to concerns of contemporary philosophy? These are the questions addressed in this chapter. Given Bonhoeffer’s training in and proclivity to continental philosophy, we will focus on the phenomenological tradition in general and on personalism and hermeneutics in particular. As it turns out, Bonhoeffer’s Christological starting point in the incarnation offers important insights for contemporary ethical philosophy (Lévinas) and postmodern hermeneutical thinkers (Derrida, Kearney, Caputo, and Vattimo).
{"title":"Bonhoeffer and Contemporary Philosophy","authors":"J. Zimmermann","doi":"10.1093/oxfordhb/9780198753179.013.33","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.33","url":null,"abstract":"How does Bonhoeffer view the relation between philosophy and theology? To what extent is his own theology shaped by philosophical thought? Moreover, how do the major themes of Bonhoeffer’s theological work relate to concerns of contemporary philosophy? These are the questions addressed in this chapter. Given Bonhoeffer’s training in and proclivity to continental philosophy, we will focus on the phenomenological tradition in general and on personalism and hermeneutics in particular. As it turns out, Bonhoeffer’s Christological starting point in the incarnation offers important insights for contemporary ethical philosophy (Lévinas) and postmodern hermeneutical thinkers (Derrida, Kearney, Caputo, and Vattimo).","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116369717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.6
M. DeJonge
The catalyst in Bonhoeffer’s student theology was his discovery of Karl Barth. Adopting Barth’s focus on revelation brought him into tension with his teachers in Berlin whose theological methods were characterized by, to use Barth’s pejoratives, historicism and psychologism. From the perspective of a theology of revelation, Bonhoeffer criticized his teacher Karl Holl’s theology of conscience and its psychologistic appropriation of Martin Luther. However, Bonhoeffer could not square his conviction about the theological importance of the Church in its historical form with Barth’s then thin account of the relationship between revelation and history. He also discerned in Barth traces of individualistic and epistemologically oriented philosophy, which he thoroughly critiqued. For these reasons, Bonhoeffer cultivated during his student years a social, historical understanding of revelation as Christ’s (inter)personal presence in the church, often drawing insight from Luther, now interpreted Christocentrically rather than in terms of the conscience.
{"title":"Bonhoeffer the Student","authors":"M. DeJonge","doi":"10.1093/oxfordhb/9780198753179.013.6","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.6","url":null,"abstract":"The catalyst in Bonhoeffer’s student theology was his discovery of Karl Barth. Adopting Barth’s focus on revelation brought him into tension with his teachers in Berlin whose theological methods were characterized by, to use Barth’s pejoratives, historicism and psychologism. From the perspective of a theology of revelation, Bonhoeffer criticized his teacher Karl Holl’s theology of conscience and its psychologistic appropriation of Martin Luther. However, Bonhoeffer could not square his conviction about the theological importance of the Church in its historical form with Barth’s then thin account of the relationship between revelation and history. He also discerned in Barth traces of individualistic and epistemologically oriented philosophy, which he thoroughly critiqued. For these reasons, Bonhoeffer cultivated during his student years a social, historical understanding of revelation as Christ’s (inter)personal presence in the church, often drawing insight from Luther, now interpreted Christocentrically rather than in terms of the conscience.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114826483","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.8
P. Frick
Bonhoeffer was not only a spiritual mentor and political resistor but even more so an academic theologian. Not only did he write more academic than spiritual works, but he was also actively involved in the teaching of theology, primarily at the University of Berlin and as director of the underground seminary in Finkenwalde. Bonhoeffer attempted to articulate ‘genuine theological concepts’ that would adequately capture the reality of fallen humanity in the one reality of the world in Christ. Based on rigorous exegesis and theological interpretation of biblical texts, he articulated his basic theological category, namely that of Christology, as the centre of this theology from which he developed all other theological topoi including church and ethics.
{"title":"Bonhoeffer the Academic Theologian","authors":"P. Frick","doi":"10.1093/oxfordhb/9780198753179.013.8","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.8","url":null,"abstract":"Bonhoeffer was not only a spiritual mentor and political resistor but even more so an academic theologian. Not only did he write more academic than spiritual works, but he was also actively involved in the teaching of theology, primarily at the University of Berlin and as director of the underground seminary in Finkenwalde. Bonhoeffer attempted to articulate ‘genuine theological concepts’ that would adequately capture the reality of fallen humanity in the one reality of the world in Christ. Based on rigorous exegesis and theological interpretation of biblical texts, he articulated his basic theological category, namely that of Christology, as the centre of this theology from which he developed all other theological topoi including church and ethics.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130227164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.22
J. McBride
Given Bonhoeffer’s sexist and patriarchal views, feminist theologians have not readily turned to Bonhoeffer as a resource for their constructive thinking. Three Bonhoeffer scholars—Rachel Muers, Lisa Dahill, and Karen Guth—offer feminist analyses that not only draw attention to the incompleteness and inadequacy of traditional readings of Bonhoeffer’s theology, but also demonstrate the productive potential for sustained engagement with his work. In doing so, they offer a twofold challenge: first, traditional Bonhoeffer scholarship is pressed to address his sexism and critically attend to issues hitherto ignored in his work; second, feminist theologies are pressed to consider Bonhoeffer as a rich theological resource for addressing a number of shared concerns. These three thinkers offer methods for mutually beneficial engagement that are overlapping yet distinct enough to provide a textured and sure foundation for this largely untapped area of Bonhoeffer studies.
{"title":"Bonhoeffer and Feminist Theologies","authors":"J. McBride","doi":"10.1093/oxfordhb/9780198753179.013.22","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.22","url":null,"abstract":"Given Bonhoeffer’s sexist and patriarchal views, feminist theologians have not readily turned to Bonhoeffer as a resource for their constructive thinking. Three Bonhoeffer scholars—Rachel Muers, Lisa Dahill, and Karen Guth—offer feminist analyses that not only draw attention to the incompleteness and inadequacy of traditional readings of Bonhoeffer’s theology, but also demonstrate the productive potential for sustained engagement with his work. In doing so, they offer a twofold challenge: first, traditional Bonhoeffer scholarship is pressed to address his sexism and critically attend to issues hitherto ignored in his work; second, feminist theologies are pressed to consider Bonhoeffer as a rich theological resource for addressing a number of shared concerns. These three thinkers offer methods for mutually beneficial engagement that are overlapping yet distinct enough to provide a textured and sure foundation for this largely untapped area of Bonhoeffer studies.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133408002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.32
S. Heuser
This chapter explores Bonhoeffer’s understanding of the Christian life in its public witness to God’s worldly presence. For Bonhoeffer, the Christian life unfolds as God’s word draws human beings into the story of Christ and as human beings in turn respond through practices of prayer and doing justice for others. The first section of this chapter explores the grammar of the Christian life as witnessing to the word of God. The second outlines Bonhoeffer’s distinction between the ethics of formation and of conformation, which sets apart Bonhoeffer’s approach to the Christian life from some other Protestant approaches. Third, there follows an account of the Christological grammar of the Christian life as life ‘in Christ’. The final section reflects upon the significance of Bonhoeffer’s doctrine of the mandates for understanding the publicity of the Christian life and its relevance for public theology today.
{"title":"The Christian Life","authors":"S. Heuser","doi":"10.1093/oxfordhb/9780198753179.013.32","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.32","url":null,"abstract":"This chapter explores Bonhoeffer’s understanding of the Christian life in its public witness to God’s worldly presence. For Bonhoeffer, the Christian life unfolds as God’s word draws human beings into the story of Christ and as human beings in turn respond through practices of prayer and doing justice for others. The first section of this chapter explores the grammar of the Christian life as witnessing to the word of God. The second outlines Bonhoeffer’s distinction between the ethics of formation and of conformation, which sets apart Bonhoeffer’s approach to the Christian life from some other Protestant approaches. Third, there follows an account of the Christological grammar of the Christian life as life ‘in Christ’. The final section reflects upon the significance of Bonhoeffer’s doctrine of the mandates for understanding the publicity of the Christian life and its relevance for public theology today.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123446993","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.20
Robin W. Lovin
Reality is a central idea in Bonhoeffer’s Ethics. Ethics must deal with real human problems and choices. Bonhoeffer learned this as a participant in the German resistance to Hitler, but he believed the lesson applies to all conditions of modern life. People seek concrete direction for their choices and find abstract ethics irrelevant. The contrast between concrete reality and abstraction found in the philosophy of Hegel thus provided an important resource for Bonhoeffer’s theological understanding of Jesus Christ as the reality of God in human experience. Because we cannot separate God from the world or understand either apart from Christ, responsible action is always a venture undertaken on behalf of others, and it involves a risk of guilt. Despite the uncertainty that accompanies all responsible action, the four ‘divine mandates’ of church, family, culture, and government provide contexts in which it is possible to hear the concrete commandment of God.
{"title":"The Reality of Christian Ethics","authors":"Robin W. Lovin","doi":"10.1093/oxfordhb/9780198753179.013.20","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.20","url":null,"abstract":"Reality is a central idea in Bonhoeffer’s Ethics. Ethics must deal with real human problems and choices. Bonhoeffer learned this as a participant in the German resistance to Hitler, but he believed the lesson applies to all conditions of modern life. People seek concrete direction for their choices and find abstract ethics irrelevant. The contrast between concrete reality and abstraction found in the philosophy of Hegel thus provided an important resource for Bonhoeffer’s theological understanding of Jesus Christ as the reality of God in human experience. Because we cannot separate God from the world or understand either apart from Christ, responsible action is always a venture undertaken on behalf of others, and it involves a risk of guilt. Despite the uncertainty that accompanies all responsible action, the four ‘divine mandates’ of church, family, culture, and government provide contexts in which it is possible to hear the concrete commandment of God.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130466503","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.18
Mark D. Lindsay
Dietrich Bonhoeffer’s eschatology has received far less scholarly attention than many other aspects of his theology, and in fact has occasionally been relegated to near-insignificance for any proper understanding of his work. It is certainly the case that the theological function of eschatology changed for him during the course of his life. However, far from being simply an addendum to his writings, eschatology was deeply embedded within Bonhoeffer’s theological development. Eschatological themes made their first appearance in his academic work in a seminar paper from 1926, formed a crucial element of his catechetical instruction in early-1930s Berlin, and later provided him with a crucial hermeneutical perspective from which to view both his own final imprisonment, and the future directions of authentic ecclesial proclamation. Perhaps most strikingly, eschatology—that insistence that we must interpret our present (penultimate) circumstances from the lens of ultimate reality—was the irreplaceable foundation to Bonhoeffer’s wartime theological ethics, and to his insistence on the socio-political character of Christian discipleship.
{"title":"Eschatology","authors":"Mark D. Lindsay","doi":"10.1093/oxfordhb/9780198753179.013.18","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.18","url":null,"abstract":"Dietrich Bonhoeffer’s eschatology has received far less scholarly attention than many other aspects of his theology, and in fact has occasionally been relegated to near-insignificance for any proper understanding of his work. It is certainly the case that the theological function of eschatology changed for him during the course of his life. However, far from being simply an addendum to his writings, eschatology was deeply embedded within Bonhoeffer’s theological development. Eschatological themes made their first appearance in his academic work in a seminar paper from 1926, formed a crucial element of his catechetical instruction in early-1930s Berlin, and later provided him with a crucial hermeneutical perspective from which to view both his own final imprisonment, and the future directions of authentic ecclesial proclamation. Perhaps most strikingly, eschatology—that insistence that we must interpret our present (penultimate) circumstances from the lens of ultimate reality—was the irreplaceable foundation to Bonhoeffer’s wartime theological ethics, and to his insistence on the socio-political character of Christian discipleship.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129293757","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.7
G. Dorrien
Dietrich Bonhoeffer studied at Union Theological Seminary in 1930/1. He had decided to go to Union because it specialized in social ministry, and by this time he had misgivings about his theory-laden Habilitation thesis. He was also interested in Union because it was in New York, a site of cultural adventure. While he thought he was open to being challenged and taught by Union faculty, he quickly concluded that Union did not teach ‘real theology’. Bonhoeffer’s mostly negative experience at Union was redeemed by his friendships with Union classmates, his participation in church and community courses, his study of American pragmatism, his introduction to black Social Gospel preaching and worship at Abyssinian Church, and his shift toward Christian pacifism, the latter notwithstanding his complaint that Union reduced Christianity to Social Gospel pacifism.
Dietrich Bonhoeffer于1930/1年在联合神学院学习。他之所以决定去联合学院，是因为它专门研究社会事务。这时，他对自己那篇充满理论的《康复》论文有些疑虑。他对联合利华感兴趣的另一个原因是它在纽约，一个文化冒险的地方。虽然他认为自己乐于接受联合学院的挑战和教授，但他很快就得出结论，联合学院教授的不是“真正的神学”。邦霍费尔在联合大学的大部分负面经历被他与联合大学同学的友谊、他对教堂和社区课程的参与、他对美国实用主义的研究、他在阿比西尼亚教会对黑人社会福音布道和崇拜的介绍以及他转向基督教和平主义所弥补，尽管他抱怨联合大学将基督教贬低为社会福音和平主义。
{"title":"Bonhoeffer in North America","authors":"G. Dorrien","doi":"10.1093/oxfordhb/9780198753179.013.7","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.7","url":null,"abstract":"Dietrich Bonhoeffer studied at Union Theological Seminary in 1930/1. He had decided to go to Union because it specialized in social ministry, and by this time he had misgivings about his theory-laden Habilitation thesis. He was also interested in Union because it was in New York, a site of cultural adventure. While he thought he was open to being challenged and taught by Union faculty, he quickly concluded that Union did not teach ‘real theology’. Bonhoeffer’s mostly negative experience at Union was redeemed by his friendships with Union classmates, his participation in church and community courses, his study of American pragmatism, his introduction to black Social Gospel preaching and worship at Abyssinian Church, and his shift toward Christian pacifism, the latter notwithstanding his complaint that Union reduced Christianity to Social Gospel pacifism.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121314368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.24
Rachel Muers
Bonhoeffer’s theological anthropology begins not with the isolated individual, nor with an understanding of ‘human being’ in general, but with the call of the other that summons the human being into free responsibility. It also begins in the middle of the human story—with created, fallen, and redeemed humanity receiving its identity through the encounter with Christ. In this chapter I connect the anthropological themes of Bonhoeffer’s poetry from prison with his wider theological project. I indicate how Bonhoeffer’s anthropology connects him to key ongoing debates in philosophy and theology, and opens up critical conversations with Bonhoeffer around gender and around human uniqueness.
{"title":"Anthropology","authors":"Rachel Muers","doi":"10.1093/oxfordhb/9780198753179.013.24","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.24","url":null,"abstract":"Bonhoeffer’s theological anthropology begins not with the isolated individual, nor with an understanding of ‘human being’ in general, but with the call of the other that summons the human being into free responsibility. It also begins in the middle of the human story—with created, fallen, and redeemed humanity receiving its identity through the encounter with Christ. In this chapter I connect the anthropological themes of Bonhoeffer’s poetry from prison with his wider theological project. I indicate how Bonhoeffer’s anthropology connects him to key ongoing debates in philosophy and theology, and opens up critical conversations with Bonhoeffer around gender and around human uniqueness.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115196916","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.14
Matthew D. Hockenos
Dietrich Bonhoeffer’s unflinching opposition to the Nazi-backed German Christians and the Nazi state in the German Church Struggle (1933–45) led his more conservative colleagues in the Confessing Church to ostracize him and label him a radical. Along with Martin Niemöller he was one of the founders of the Pastors’ Emergency League in September 1933 and a devoted advocate of the 1934 Barmen Declaration and the Dahlem Resolution. As a pastor of a German parish in London and director of a Confessing Church seminary in Finkenwalde he continued his struggle against the heresies of the German Christians and their efforts to establish racial criteria for membership in the church, the so-called Aryan paragraph. As the Confessing Church’s primary contact with the ecumenical movement he kept Protestant leaders abroad informed about the Church Struggle. Bonhoeffer was one of the very few churchmen to speak out against Nazi persecution of Jews.
{"title":"Bonhoeffer and the Church Struggle","authors":"Matthew D. Hockenos","doi":"10.1093/oxfordhb/9780198753179.013.14","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.14","url":null,"abstract":"Dietrich Bonhoeffer’s unflinching opposition to the Nazi-backed German Christians and the Nazi state in the German Church Struggle (1933–45) led his more conservative colleagues in the Confessing Church to ostracize him and label him a radical. Along with Martin Niemöller he was one of the founders of the Pastors’ Emergency League in September 1933 and a devoted advocate of the 1934 Barmen Declaration and the Dahlem Resolution. As a pastor of a German parish in London and director of a Confessing Church seminary in Finkenwalde he continued his struggle against the heresies of the German Christians and their efforts to establish racial criteria for membership in the church, the so-called Aryan paragraph. As the Confessing Church’s primary contact with the ecumenical movement he kept Protestant leaders abroad informed about the Church Struggle. Bonhoeffer was one of the very few churchmen to speak out against Nazi persecution of Jews.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116733381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：