By Michael P. DeJonge
In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too usually, in spite of the fact that, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is acceptable in gentle of his sustained engagement with Luther. consequently, 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 taken with the interpersonal presence of Christ in notice, sacrament, and church. The bridge among this theology and Bonhoefferas ethical-political reflections is his two-kingdoms pondering. Arguing that the frequent failure to attach Bonhoeffer with the Lutheran two-kingdoms culture has awarded a significant challenge in interpretation, DeJonge indicates how this custom informs Bonhoeffer's reflections on warfare and peace, in addition to his realizing of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds mild on his pondering, lends it coherence, and is sensible of differently tricky interpretive difficulties. 0What may well differently seem as disparate, even contradictory moments or issues in Bonhoeffer's theology can usually be learn when it comes to a constant dedication to a simple Lutheran theological framework deployed in keeping with dramatically altering circumstances. Read more...
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Bonhoeffer’s criticism of Holl highlights both of these: the inadequately developed concept of sin and the corresponding portrayal of justiﬁcation as a human possibility. , 42. Translation altered. 28. 36. 68 Assel, Der andere Aufbruch, 156. 69 For more on this, see DeJonge, Bonhoeffer’s Theological Formation, 118–28. 70 Act and Being, DBWE 2:144. 67 On the Way toward Christocentrism 31 “being” of the human that persists in and despite sinful acts. Although Bonhoeffer here relies on the language of “act” and “being” that is better suited to his own constructive argument than to a description of Holl, that language points to the fact that Holl reserves a place at the depth of the self that escapes the otherwise total effects of sin.
It is reached, however, since the power of God and Christ is certainly an almighty power. The believers will be like Christ and will fulﬁll the law as he does. ”95 Consistent with Christ’s task to nurture the believer’s proper righteousness, Christ recedes in eternity as he does in Anfechtung, leaving the believer to stand face to face with God the Father. 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.
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. In a summative passage, Bonhoeffer says: “Hence the human being can understand himself no longer from within himself but rather from within the Christ who exists as churchcommunity, from within his word .
Bonhoeffer’s reception of Luther by Michael P. DeJonge