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It has often been noted that poetry is a particularly suitable
medium when it comes to understanding the connection between
theology and biography. Needless to say that this is particularly
exciting in the case of Dietrich Bonhoeffer and the poems he wrote
during his imprisonment by the Nazis.
Although any one of his ten poems should be read within their
respective historical and biographical context, they are also
rounded, self-sufficient pieces of work that cannot be 'explained'
by the biographical and theological prose that surrounds them. They
rather serve as a sort of creative and perhaps sometimes even
critical interlocutor to these contexts. This is why the
contributors to this volume have not been asked to explain the
poems but to facilitate this conversation: the conversation between
the reader and the poems, between the individual poems as well as
between the poems and Bonhoeffer's life and his theology. These
poems lend themselves ideally as an entry point into Bonhoeffer's
theology, in that each one of them resonates with a particular
central theological concept that Bonhoeffer was developing in his
prison years.
Themes and concepts such as "friendship," "religion," "identity,"
"freedom," "representative action" and others are not only
represented in these poems but often expressed in the dense and
compelling fashion that only poetic language affords. As such, they
deserve the thorough and imaginative engagement of the
international line-up of first-class theological authors gathered
in this book.
It has often been noted that poetry is a particularly suitable
medium when it comes to understanding the connection between
theology and biography. Needless to say that this is particularly
exciting in the case of Dietrich Bonhoeffer and the poems he wrote
during his imprisonment by the Nazis. Although any one of his ten
poems should be read within their respective historical and
biographical context, they are also rounded, self-sufficient pieces
of work that cannot be 'explained' by the biographical and
theological prose that surrounds them. They rather serve as a sort
of creative and perhaps sometimes even critical interlocutor to
these contexts. This is why the contributors to this volume have
not been asked to explain the poems but to facilitate this
conversation: the conversation between the reader and the poems,
between the individual poems as well as between the poems and
Bonhoeffer's life and his theology.These poems lend themselves
ideally as an entry point into Bonhoeffer's theology in that each
one of them resonates with a particular central theological concept
that Bonhoeffer was developing in his prison years. Themes and
concepts such as "friendship", "religion", "identity", "freedom",
"representative action" and others are not only represented in
these poems but often expressed in the dense and compelling fashion
that only poetic language affords. As such, they certainly deserve
the thorough and imaginative engagement by the international
line-up of first-class theological authors gathered in this book.
How does Christian ethics begin? This pioneering study explores the
grammar of the Christian life as it is embodied and learned in
worship as the formative experience of the "fellow citizens of
God's people." The book presents the first in-depth theological
investigation of the phenomenon of 'political worship' by exposing
the political nature of worship and the worship dimension of
politics.
In a careful analysis of biblical and traditional conceptions of
worship, Wannenwetsch demonstrates how the genuine political
character of worship neutralizes attempts to politicize or
de-politicize it. In the imprinting of the experience of divine
reconciliation on the Christian body, worship challenges the
deepest antagonisms of political theory and practice: antagonisms
of "private and public," "freedom and necessity," and "action and
contemplation."
Further questions discussed include the conditions of true
consensus, forgiveness as a political virtue, the accountability of
political rhetoric and self-justification, how "reversible
role-taking" can avoid losing the otherness of the other, and how
the rhetoric of "responsibility" can be saved from hubris or
depression. Particular practices or dimensions of worship
(confession, preaching, praising, intercession, observance of holy
days) are examined and their heuristic and formative potentials
explored in relation to these topics. A special feature of the
study is a strong ecumenical and international focus.
The book brings into conversation a variety of traditions
(including Lutheran, Catholic, Anglican, and Orthodox) and
contemporary voices. An original contribution to Christian ethics,
the book addresses systematic and practical theology as well as
political theory, while indicating the essential interplay of these
disciplines.
How does Christian ethics begin? This pioneering study explores the
grammar of the Christian life as it is embodied and learned in
worship as the formative experience of the 'fellow citizens of
God's people'. The book presents the first in-depth theological
investigation of the phenomenon of 'political worship' by exposing
the political nature of worship and the worship dimension of
politics. In a careful analysis of biblical and traditional
conceptions of worship, Wannenwetsch demonstrates how the genuine
political character of worship neutralizes attempts to politicize
or de-politicize it. In the imprinting of the experience of divine
reconciliation on the Christian body, worship challenges the
deepest antagonisms of political theory and practice: antagonisms
of 'private and public', 'freedom and necessity', and 'action and
contemplation'. At the same time, the 'spill over' of worship into
every sphere of life instils a healthy suspicion of post-liberal
conceptualizations of role-mobility. In the experience of 'hearing
in communion', an encounter with a word that does not deceive
announces the end of the rule of the hermeneutics of suspicion.
Further questions discussed include the conditions of true
consensus, forgiveness as a political virtue, `political rhetoric'
between accountability and self-justification, how 'reversible
role-taking' can avoid losing the otherness of the other, and how
the rhetoric of 'responsibility' can be saved from hubris or
depression. Particular practices or dimensions of worship
(confession, preaching, praising, intercession, observance of holy
days) are examined and their heuristic and formative potentials
explored in relation to these topics. A special feature of the
study is a strong ecumenical and international focus. The book
brings into conversation a variety of traditions (including
Lutheran, Catholic, Anglican, and Orthodox) and contemporary
voices. An original contribution to Christian ethics, the book
addresses systematic and practical theology as well as political
theory, while indicating the essential interpenetration of these
disciplines.
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