Michael P. DeJonge – författare

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 youngBonhoeffer 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 mostimportant 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 thatbegins 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''sLutheranism 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 changesin his thought.

In Dietrich Bonhoeffer''s writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer''s Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer''s Reception of Luther, Michael P. DeJonge presents Bonhoeffer''s Lutheran theology of justification focused on theinterpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer''s ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle ininterpretation, DeJonge shows how this tradition informs Bonhoeffer''s reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther''s ubiquity in Bonhoeffer''s corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer''s theology can often be read interms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.

In Dietrich Bonhoeffer''s writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer''s Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer''s Reception of Luther, Michael P. DeJonge presents Bonhoeffer''s Lutheran theology of justification focused on theinterpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer''s ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle ininterpretation, DeJonge shows how this tradition informs Bonhoeffer''s reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther''s ubiquity in Bonhoeffer''s corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer''s theology can often be read interms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.

Bonhoeffer thought and wrote a great deal about political life, but he did so neither as a political theorist nor a political activist but rather as a Christian pastor and theologian. Most of what he said about political resistance was said as a theologian, as one speaking on behalf of the church. For this reason, his thinking about political resistance can only be understood in the broader context of his theology. Bonhoeffer on Resistance provides anaccount of Bonhoeffer''s resistance thinking as a whole. This involves placing his thinking about violent political resistance in the context of his thinking about resistance of all kinds; placing his thinking about political resistance of all kinds into the context of his thinking about political life in general;and, ultimately, placing his thinking about political life in the broader context of his theology, his thinking about the whole world and God''s relationship to it.To establish the conceptual background necessary for understanding Bonhoeffer''s resistance thinking, Michael P. DeJonge begins with a brief account of the theological story in which Bonhoeffer imbeds his account of political life: the story of God''s creation of the world, the fall of that world into sin, and the redemption of that world in Christ. He introduces some specifically Lutheran accents to Bonhoeffer''s theology that are essential for understanding his political vision, such as thedoctrine of justification and the distinction between law and gospel. DeJonge then transitions from Bonhoeffer''s theology into his political thinking by presenting the basic conceptual structures he employs when thinking through most political issues. Two important agents or institutions in politicallife are church and state, and DeJonge presents Bonhoeffer''s account of these in light of the material presented in the previous chapters. The volume then presents Bonhoeffer''s resistance thinking and activity, which can be considered from two overlapping perspectives, one chronological and the other systematic. This study shows that Bonhoeffer has a systematic, differentiated, and well-developed vision of political activity and resistance.

Bonhoeffer thought and wrote a great deal about political life, but he did so neither as a political theorist nor a political activist but rather as a Christian pastor and theologian. Most of what he said about political resistance was said as a theologian, as one speaking on behalf of the church. For this reason, his thinking about political resistance can only be understood in the broader context of his theology. Bonhoeffer on Resistance provides anaccount of Bonhoeffer''s resistance thinking as a whole. This involves placing his thinking about violent political resistance in the context of his thinking about resistance of all kinds; placing his thinking about political resistance of all kinds into the context of his thinking about political life in general;and, ultimately, placing his thinking about political life in the broader context of his theology, his thinking about the whole world and God''s relationship to it.To establish the conceptual background necessary for understanding Bonhoeffer''s resistance thinking, Michael P. DeJonge begins with a brief account of the theological story in which Bonhoeffer imbeds his account of political life: the story of God''s creation of the world, the fall of that world into sin, and the redemption of that world in Christ. He introduces some specifically Lutheran accents to Bonhoeffer''s theology that are essential for understanding his political vision, such as thedoctrine of justification and the distinction between law and gospel. DeJonge then transitions from Bonhoeffer''s theology into his political thinking by presenting the basic conceptual structures he employs when thinking through most political issues. Two important agents or institutions in politicallife are church and state, and DeJonge presents Bonhoeffer''s account of these in light of the material presented in the previous chapters. The volume then presents Bonhoeffer''s resistance thinking and activity, which can be considered from two overlapping perspectives, one chronological and the other systematic. This study shows that Bonhoeffer has a systematic, differentiated, and well-developed vision of political activity and resistance.

In Dietrich Bonhoeffer's writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer's Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer's Reception of Luther, Michael P. DeJonge presents Bonhoeffer's Lutheran theology of justification focused on the interpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer's ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle in interpretation, DeJonge shows how this tradition informs Bonhoeffer's reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer's theology can often be read in terms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.

Bonhoeffer thought and wrote a great deal about political life, but he did so neither as a political theorist nor a political activist but rather as a Christian pastor and theologian. Most of what he said about political resistance was said as a theologian, as one speaking on behalf of the church. For this reason, his thinking about political resistance can only be understood in the broader context of his theology. Bonhoeffer on Resistance provides an account of Bonhoeffer's resistance thinking as a whole. This involves placing his thinking about violent political resistance in the context of his thinking about resistance of all kinds; placing his thinking about political resistance of all kinds into the context of his thinking about political life in general; and, ultimately, placing his thinking about political life in the broader context of his theology, his thinking about the whole world and God's relationship to it.To establish the conceptual background necessary for understanding Bonhoeffer's resistance thinking, Michael P. DeJonge begins with a brief account of the theological story in which Bonhoeffer imbeds his account of political life: the story of God's creation of the world, the fall of that world into sin, and the redemption of that world in Christ. He introduces some specifically Lutheran accents to Bonhoeffer's theology that are essential for understanding his political vision, such as the doctrine of justification and the distinction between law and gospel. DeJonge then transitions from Bonhoeffer's theology into his political thinking by presenting the basic conceptual structures he employs when thinking through most political issues. Two important agents or institutions in political life are church and state, and DeJonge presents Bonhoeffer's account of these in light of the material presented in the previous chapters. The volume then presents Bonhoeffer's resistance thinking and activity, which can be considered from two overlapping perspectives, one chronological and the other systematic. This study shows that Bonhoeffer has a systematic, differentiated, and well-developed vision of political activity and resistance.

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.

This third volume of The Oxford History of Modern German Theology traces the dramatic reconfiguration of theology in the German-speaking world from the aftermath of the First World War to the end of the twentieth century. Across a century marked by political catastrophe, social upheaval, and ecclesial transformation, theology was repeatedly compelled to rethink its methods, institutions, and public role. Two world wars, the rise and fall of National Socialism, the Holocaust, the division and reunification of Germany, and the reforms of the Second Vatican Council reshaped not only European society but also the very conditions under which theology could speak.Bringing Protestant and Catholic developments into a single narrative, the volume follows theology through four pivotal periods: the ferment of the Weimar Republic, the crises of the Nazi regime, the work of postwar reconstruction, and the pluralistic and global landscape after Vatican II. Along the way, readers encounter dialectical theology, the Confessing Church, ressourcement, political and liberation theologies, new hermeneutical approaches, and the emergence of feminist and interreligious perspectives. Rather than presenting a sequence of great thinkers alone, the volume situates figures such as Karl Barth, Rudolf Bultmann, and Karl Rahner within the institutions, debates, and political pressures that shaped their work. The result is a richly contextualized history that shows theology not as an isolated intellectual enterprise but as a socially embedded practice continually responding to crisis, reform, and global exchange.Comprehensive, critical, and ecumenical in scope, this volume offers the most complete account to date of modern German theology's turbulent and transformative twentieth century.

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.

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.

Die Beiträger dieses Bandes fragen nach dem umstrittenen Konzept der wissenschaftlichen Theologie, dem Aufstieg und Fall des Historismus und der Rolle historischer und kritischer theologischer Methoden in der modernen Forschungsuniversität im 19. und frühen 20. Jahrhundert.

Дитрих Бонхёффер (1906–1945) — немецкий лютеранский пастор, теолог, а также участник движения Сопротивления нацизму. Он много размышлял и писал о политической жизни, однако делал это не как теоретик или активист, а как христианский богослов. Его идеи о политическом сопротивлении можно понять лишь в контексте его теологии, поскольку большинство его высказываний на эту тему было связано с его церковной деятельностью. В книге подробно изложены его взгляды на политическое сопротивление, в том числе на насильственные формы.Майкл Дейонг показывает, как Бонхёффер смотрел на мир через призму христианства: сотворение мира Богом, его грехопадение и искупление через спасительную жертву Христа. Он также рассматривает ключевые лютеранские идеи, которые формировали взгляды Бонхёффера на политику. Затем автор переходит к анализу политических взглядов немецкого теолога, его пониманию роли церкви и государства, а также его теории и практики сопротивления.