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For the first time in nearly 20 years, the essential theological
writings of Dietrich Bonhoeffer have been drawn together in a
helpful and concise one-volume format. The Bonhoeffer Reader brings
the best English translation to readers, students, and scholars and
provides a ready-made introduction to the thought of this essential
thinker
In 1945, Dietrich Bonhoeffer-a theologian and pastor-was executed
by the Nazis for his resistance to their unspeakable crimes against
humanity. He was only 39 years old when he died, but Bonhoeffer
left behind volumes of work exploring theological and ethical
themes that have now inspired multiple generations of scholars,
students, pastors, and activists. This book highlights the ways
Dietrich Bonhoeffer's work informs political theology and examines
Bonhoeffer's contributions in three ways: historical-critical
interpretation, critical-constructive engagement, and
constructive-practical application. With contributions from a broad
array of scholars from around the world, chapters range from
historical analysis of Bonhoeffer's early political resistance
language to accounts of Bonhoeffer-inspired, front-line resistance
to white supremacists in Charlottesville, VA. This volume speaks to
the ongoing relevance of Dietrich Bonhoeffer's work and life in and
out of the academy.
In 1945, Dietrich Bonhoeffer-a theologian and pastor-was executed
by the Nazis for his resistance to their unspeakable crimes against
humanity. He was only 39 years old when he died, but Bonhoeffer
left behind volumes of work exploring theological and ethical
themes that have now inspired multiple generations of scholars,
students, pastors, and activists. This book highlights the ways
Dietrich Bonhoeffer's work informs political theology and examines
Bonhoeffer's contributions in three ways: historical-critical
interpretation, critical-constructive engagement, and
constructive-practical application. With contributions from a broad
array of scholars from around the world, chapters range from
historical analysis of Bonhoeffer's early political resistance
language to accounts of Bonhoeffer-inspired, front-line resistance
to white supremacists in Charlottesville, VA. This volume speaks to
the ongoing relevance of Dietrich Bonhoeffer's work and life in and
out of the academy.
Prompted by the 2017 commemoration of the 500th anniversary of the
Protestant Reformation, this book examines the legacy of Martin
Luther in the life, work, and reception of Dietrich Bonhoeffer, the
most widely read modern Lutheran theologian. Framing the
commemoration of the Reformation in conversation with Bonhoeffer's
legacy places much more than Bonhoeffer's connection to Luther at
stake. Given the fraught relationship of the Lutheran Bonhoeffer
with the German Protestant Church under National Socialism, the
question inevitably arises: "What happened to Luther's church in
Germany?" This in turn prompts the question: "How did the
Protestant tradition play out in public life in other nations?" And
these historical issues in turn encourage reflection on a question
that exercised both Luther and Bonhoeffer: "What will be the shape
of the church in the future?" In these pages, an international
group of scholars and practitioners from both church and state
pursues these questions.
Dietrich Bonhoeffer's dramatic biography, a son of privilege who
suffered imprisonment and execution after involving himself in a
conspiracy to kill Hitler and overthrow the Third Reich, has helped
make him one of the most influential Christian figures of the
twentieth century. But before he was known as a martyr or a hero,
he was a student and teacher of theology. This book examines the
academic formation of Dietrich Bonhoeffer's theology, arguing that
the young Bonhoeffer reinterpreted for a modern intellectual
context the Lutheran understanding of the 'person' of Jesus Christ.
In the process, Bonhoeffer not only distinguished himself from both
Karl Barth and Karl Holl, whose dialectical theology and Luther
interpretation respectively were two of the most important
post-World War I theological movements, but also established the
basic character of his own 'person-theology.' Barth convinces
Bonhoeffer that theology must understand revelation as originating
outside the human self in God's freedom. But whereas Barth
understands revelation as the act of an eternal divine subject,
Bonhoeffer treats revelation as the act and being of the historical
person of Jesus Christ. On the basis of this person-concept of
revelation, Bonhoeffer rejects Barth's dialectical thought,
designed to respect the distinction between God and world, for a
hermeneutical way of thinking that begins with the reconciliation
of God and world in the person of Christ. Here Bonhoeffer mines a
Lutheran understanding of the incarnation as God's unreserved entry
into history, and the person of Christ as the resulting historical
reconciliation of opposites. This also distinguishes Bonhoeffer's
Lutheranism from that of Karl Holl, one of Bonhoeffer's teachers in
Berlin, whose location of justification in the conscience renders
the presence of Christ superfluous. Against this, Bonhoeffer
emphasizes the present person of Christ as the precondition of
justification. Through these critical conversations, Bonhoeffer
develops the features of his person-theology--a person-concept of
revelation and a hermeneutical way of thinking--which remain
constant despite the sometimes radical changes in his thought.
Dietrich Bonhoeffer's dramatic biography, a son of privilege who
suffered imprisonment and execution after involving himself in a
conspiracy to kill Hitler and overthrow the Third Reich, has helped
make him one of the most influential Christian figures of the
twentieth century. But before he was known as a martyr or a hero,
he was a student and teacher of theology. This book examines the
academic formation of Dietrich Bonhoeffer's theology, arguing that
the young Bonhoeffer reinterpreted for a modern intellectual
context the Lutheran understanding of the 'person' of Jesus Christ.
In the process, Bonhoeffer not only distinguished himself from both
Karl Barth and Karl Holl, whose dialectical theology and Luther
interpretation respectively were two of the most important
post-World War I theological movements, but also established the
basic character of his own 'person-theology.' Barth convinces
Bonhoeffer that theology must understand revelation as originating
outside the human self in God's freedom. But whereas Barth
understands revelation as the act of an eternal divine subject,
Bonhoeffer treats revelation as the act and being of the historical
person of Jesus Christ. On the basis of this person-concept of
revelation, Bonhoeffer rejects Barth's dialectical thought,
designed to respect the distinction between God and world, for a
hermeneutical way of thinking that begins with the reconciliation
of God and world in the person of Christ. Here Bonhoeffer mines a
Lutheran understanding of the incarnation as God's unreserved entry
into history, and the person of Christ as the resulting historical
reconciliation of opposites. This also distinguishes Bonhoeffer's
Lutheranism from that of Karl Holl, one of Bonhoeffer's teachers in
Berlin, whose location of justification in the conscience renders
the presence of Christ superfluous. Against this, Bonhoeffer
emphasizes the present person of Christ as the precondition of
justification. Through these critical conversations, Bonhoeffer
develops the features of his person-theology -- a person-concept of
revelation and a hermeneutical way of thinking -- which remain
constant despite the sometimes radical changes in his thought.
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