Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.12
B. Harvey
This chapter examines the degeneration of meaningful communal life and its effects on personal existence as experiences that render suspect credible witness to the realities of God and world. Thinking after Bonhoeffer takes up the main Christological and ecclesial trajectories of his theological project, with two of his perennial concerns providing the most promising point of departure for addressing the questions of community and witness: how Christ takes form in a congregation and how Christians might be prepared for the day when once more we are ‘called to speak the word of God in such a way that the world is changed and renewed’. This chapter concludes by showing how his concepts of the arcane discipline, the leisure space of freedom, and the polyphony of life adequately account for both concerns in light of the changes that mark a world come of age.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.16
M. Kirkpatrick
Since his death in 1945, Bonhoeffer’s thought has been promoted and preserved by generations of scholars. Beginning with the extraordinary efforts of Eberhard Bethge, as well as the International Bonhoeffer Society, a plethora of initiatives have been undertaken to offer the researcher access to Bonhoeffer’s writings, contextualizing material, as well as to the many different secondary sources that have been written. The aim of this chapter is to provide an overview of these resources, how they have developed over the last seventy years and how they relate to one another, as well as the most up-to-date sources that are now available. This overview focuses on primary and secondary sources, the archives that hold these materials, and the tools that have been developed to aid the researcher gain comprehensive access to this extraordinary thinker.
{"title":"Sources and Texts","authors":"M. Kirkpatrick","doi":"10.1093/oxfordhb/9780198753179.013.16","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780198753179.013.16","url":null,"abstract":"Since his death in 1945, Bonhoeffer’s thought has been promoted and preserved by generations of scholars. Beginning with the extraordinary efforts of Eberhard Bethge, as well as the International Bonhoeffer Society, a plethora of initiatives have been undertaken to offer the researcher access to Bonhoeffer’s writings, contextualizing material, as well as to the many different secondary sources that have been written. The aim of this chapter is to provide an overview of these resources, how they have developed over the last seventy years and how they relate to one another, as well as the most up-to-date sources that are now available. This overview focuses on primary and secondary sources, the archives that hold these materials, and the tools that have been developed to aid the researcher gain comprehensive access to this extraordinary thinker.","PeriodicalId":404616,"journal":{"name":"The Oxford Handbook of Dietrich Bonhoeffer","volume":"121 14","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120842323","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/9780198753179.013.31
Ralf K. Wüstenberg
What did Bonhoeffer mean by the term ‘religion’ when writing about a ‘nonreligious form of interpretation’ of biblical concepts? How should we understand this term and its interpretation today? Has the world of the twenty-first century really become ‘religionless’? More broadly, how does Bonhoeffer’s interpretation relate to more recent accounts of secularity and our secular age? This chapter argues that Bonhoeffer’s theological analysis in his own time, in which he deployed this concept of ‘religionlessness’, resonates with a more recent analysis of secularity offered by Charles Taylor. Specifically, this chapter claims that Bonhoeffer and Taylor identify some similar causes of secularization, and also share a critique of ‘religious individualism’. Drawing Bonhoeffer into dialogue with Taylor, then, can help to clarify his understanding of secularity.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.4
K. Clements
Bonhoeffer’s ecumenism was central and decisive to both his theology and activity from his later student days to his imprisonment. It was founded upon his ecclesiology as basically set out in Sanctorum Communio. The church being ‘Christ existing as community’ was applied by him to the fellowship of Christians across national and confessional boundaries and especially in its calling to embody and proclaim peace in the wold. In the Church Struggle he vigorously promoted the claim of the Confessing Church as the authentic Evangelical Church of Germany and argued for the ecumenical movement, for the sake of its own integrity and renewal, to accept that claim. His recruitment into the German resistance owed much to his having so many ecumenical contacts in the allied and neutral countries, but it also enabled him to pursue still more deeply his ecumenical interests, including relations with the Roman Catholic Church.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.5
J. Gruchy
Who was Dietrich Bonhoeffer and who is he for us today? These are the questions every biographer attempts to answer. But just as there are several different photographic portraits of Bonhoeffer adorning the covers of his books, so are there several possible accounts of his life. At best these complement each other. However not all are factually correct in every respect, and as each is filtered through the lens of the biographer, and contextually determined, so all are subject to bias. Biographies are interpretations written with particular readers in mind and expressing predilections in pursuit of an agenda. With this in mind, this essay critically examines six major Bonhoeffer biographies published in English, namely those by Eberhard Bethge, Mary Bosanquet, Edwin Robertson, Eric Metaxas, Charles Marsh, and Ferdinand Schlingensiepen.
迪特里希·邦霍费尔是谁，他对我们来说又是谁?这些都是每位传记作者试图回答的问题。但是，正如在他的书的封面上有好几张不同的邦霍费尔的肖像照片一样，他的生活也有几种可能的描述。这些充其量是相辅相成的。然而，并不是所有的故事在每个方面都是正确的，因为每一个故事都是通过传记作者的镜头过滤出来的，并且是由上下文决定的，所以所有的故事都有偏见。传记是为特定读者而写的解释，表达了追求某个议程的偏好。考虑到这一点，本文批判性地考察了六本主要的潘霍华传记，即Eberhard Bethge, Mary Bosanquet, Edwin Robertson, Eric Metaxas, Charles Marsh和Ferdinand Schlingensiepen的英文传记。
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.28
H. Ulrich
This chapter identifies, examines, and elucidates a number of key themes and insights in Bonhoeffer’s multivalent approach to ethics. In particular, it explores Bonhoeffer’s rich conceptions of reality, formation, and conformation to Christ. It then goes on to reflect upon some of the distinctive and concrete ways in which Bonhoeffer further develops his account of the manner in which God conforms human beings to Christ, giving close scrutiny to the central ethical concepts of ‘responsibility’, ‘the mandates’, ‘natural life’, etc. Throughout, this chapter gives close attention and offers specific comment upon the ways in which the many original and distinctive features of Bonhoeffer’s decisively theological approach to ethics stand in distinction—and sometimes notable tension—in relation to other more familiar approaches to ethical thinking in his time and our own.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.29
P. Ziegler
In the field of theology proper, God’s graciousness is Bonhoeffer’s preoccupying theological concern. Who and what we see when we ‘see the God of the Bible’ is, Bonhoeffer contends, simply God for us. Formally, Bonhoeffer’s theological inquiry is marked by a relentless christological concentration practiced as the discipleship of thought to the self-revelation of God in Jesus Christ. Materially, its central concern is to explicate the reality of divine promeity as the quintessence of the God of the Christian Gospel: God is for us. By taking divine promeity as his primary theme Bonhoeffer makes divine freedom and transcendence important subsidiary concerns, as concepts analytic in the idea of promeity. In Bonhoeffer’s hands, these concepts receive apt, self-consciously evangelical elucidation.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.1
Victoria Barnett
Dietrich Bonhoeffer’s role in the 20 July conspiracy to overthrow the Nazi regime has been a central theme in the scholarship about his life and theology. This aspect of his life has also generated controversy, since many scholars see a discrepancy between his early pacifist writings and the use of violence by the conspiracy. This chapter will examine Bonhoeffer’s role in the German resistance circles in the context of historical scholarship about the resistance. It will offer an overview of Bonhoeffer’s historical role, examine where he stood on the larger landscape of the different German resistance groups, and discuss problematic aspects of the German resistance including war crimes. It will also examine how his political engagement during this period may have influenced his theological work.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.27
C. Tietz
Christology stands at the centre of Bonhoeffer’s theology because God has revealed Godself in Jesus Christ and made himself approachable, though not manageable, for human beings. For Christians today, the encounter with Christ takes place in the church-community. It is Christ as the mediator between God and humankind that places Christians at a distance from the world, allowing them to engage with it critically. To live as a Christian means to follow Christ, yet today this is qualified differently than in the times of the disciples of Jesus of Nazareth.
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Pub Date : 2019-10-31DOI: 10.1093/oxfordhb/9780198753179.013.25
Andreas Pangritz
This chapter examines Bonhoeffer’s attitude towards Jews and some of the secondary scholarship and debates on this topic. It gives particular attention to the ambiguous status of Bonhoeffer’s 1933 essay ‘The Church and the Jewish Question’ (DBWE 12: 361–70). On the one hand, Bonhoeffer calls for solidarity with Jews in the context of Nazi Germany. On the other hand, he still operates within a Lutheran theological framework, one with anti-Judaic features. The Kristallnacht pogrom of 1938 led Bonhoeffer to revise this earlier framework, and also to join the military conspiracy against Hitler. In particular, this revision becomes apparent in his Ethics, in which Bonhoeffer talks of ‘a genuine, unceasing encounter’ between Christians and Jews, as well as suggesting that ‘the Jew(s) keep open the question of Christ’ (DBWE 6: 105). Finally, in some passages of his prison letters he senses that the fate of the Jews in Europe requires an even more radical revision of Christology and theology.
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