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 theology of justification fascinated about the interpersonal presence of Christ in be aware, sacrament, and church. The bridge among this theology and Bonhoefferas ethical-political reflections is his two-kingdoms considering. Arguing that the common failure to attach Bonhoeffer with the Lutheran two-kingdoms culture has offered a major hindrance in interpretation, DeJonge exhibits how this practice informs Bonhoeffer's reflections on conflict and peace, in addition to his knowing of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds gentle on his pondering, lends it coherence, and is smart of differently tricky interpretive difficulties. 0What may well another way look as disparate, even contradictory moments or issues in Bonhoeffer's theology can frequently be learn when it comes to a constant dedication to a uncomplicated Lutheran theological framework deployed in line with dramatically altering circumstances. Read more...
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Extra info for Bonhoeffer’s reception of Luther
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.