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By Michael P. DeJonge

In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too usually, even if, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is suitable in gentle of his sustained engagement with Luther. for that reason, Luther continues to be a mostly untouched hermeneutic key in Bonhoeffer interpretation. In 'Bonhoeffer's Reception of Luther', Michael P. DeJonge provides Bonhoeffer's Lutheran Read more...

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This research considers the effect of Martin Luther's theology on Dietrich Bonhoeffer, with specific connection with justification, ecclesiology, the doctrine of the 2 kingdoms, and political ethics

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36 See Karl Holl, “Die Rechtfertigungslehre in Luthers Vorlesung über den Römerbrief mit besondere Rücksicht auf die Frage der Heilsgewißheit,” in Luther, vol. 1, Gesammelte Aufsätze zur Kirchengeschichte (Tübingen: Mohr, 1923), 111–54. That essay first treats justification “as an act of God” (114–29) then “as an experience of humans” (129–54). On the Way toward Christocentrism 25 But the tension seems to run deeper, pointing to a problem that is more than a matter of perspective and has to do with the structure of conscience itself.

Supporting this view of Christ’s work is what Holl characterizes as Luther’s borderline heretical doctrine of Christ. ”96 The subordinationism Holl sees in Luther fits naturally with his own account of Christ’s role as the facilitator of effective righteousness in the interim between the immediate confrontation of God and believer in Anfechtung and their immediate communion in eternity. , 86. 49. “The strengthening the believer experiences through clinging to Christ is twofold. First, by recognizing (in faith) the meaning of Christ’s death as the stilling of God’s wrath, one is assured of the forgiveness of sins.

Grundsätzliche Bemerkungen zu Karl Holls ‘Luther,’ ” Die Christliche Welt 38 (1924): 34–42, 71–80. Karl Thieme, “Zu den neuesten Problemen der lutherischen Rechtfertigungslehre,” Zeitschrift für Theologie und Kirche 6, no. 33 (1925): 351–81. C. Hinrichs’sche Buchhandling, 1929), esp. 5. 30 It is more than this, however, because Bonhoeffer’s christological point is directly connected to his critique of conscience. This is because the particular brand of revelation-theology that he contrasts with conscience-theology is one that identifies Christ as revelation par excellence.

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