By Michael P. DeJonge
In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too frequently, even though, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is acceptable in mild of his sustained engagement with Luther. for that reason, Luther continues to be a principally untouched hermeneutic key in Bonhoeffer interpretation. In 'Bonhoeffer's Reception of Luther', Michael P. DeJonge provides Bonhoeffer's Lutheran theology of justification fascinated with the interpersonal presence of Christ in note, 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 awarded a major predicament in interpretation, DeJonge indicates how this practice informs Bonhoeffer's reflections on struggle 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 considering, lends it coherence, and is sensible of differently tricky interpretive difficulties. 0What may another way look as disparate, even contradictory moments or subject matters in Bonhoeffer's theology can usually be learn by way of a constant dedication to a easy Lutheran theological framework deployed in keeping with dramatically altering circumstances. Read more...
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Extra resources for Bonhoeffer’s reception of Luther
57 Anfechtung arises in part because of the twofold concept of God as judging and loving. , 69–70. Holl distinguishes between the two senses of “conscience” in his reply to Gogarten: “Gogarten always thinks of the conscience in terms of the accusing conscience. 4. 56 I rely on Assel’s interpretation of Holl’s distinction between syntheresis and conscientia, Der andere Aufbruch, esp. 152–6. 57 For an account of Anfechtung against the background of Luther’s understanding of conscience, itself presented against the background of late medieval theories of conscience, see Michael G.
He himself builds a bridge for us by his forgiveness. ” Luther’s heightened sensitivity to his own sinfulness and God’s demand for sinlessness allowed him to discover this second aspect of God, the forgiving and merciful aspect alongside the judging wrathful aspect. ”20 Luther’s discovery of the gospel in God’s mercy implied radical revisions to medieval theology and piety. As Holl tells it, Luther’s theological innovations were the logical consequences of his experience in conscience. , 33. , 42.
James Luther Adams and Walter F. Bense, trans. Fred W. Meuser and Walter R. Wietzke (Philadelphia: Fortress, 1977), 48. 15 “Conscience,’ for Holl, epitomizes the religious constitution of the ‘I’ by God in a contradictory conﬂict of the conscience,” Assel, Der andere Aufbruch, 140. Bonhoeffer faithfully represents Holl’s position when he writes that, for Holl, the conscience is the “place where God attests himself ” and “the place from which the human being understands himself and at the same time the place where his unity is founded,” “Inaugural Lecture,” DBWE 10:400.
Bonhoeffer’s reception of Luther by Michael P. DeJonge