By Michael P. DeJonge
In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too usually, despite the fact that, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is suitable in gentle of his sustained engagement with Luther. therefore, Luther continues to be a mostly untouched hermeneutic key in Bonhoeffer interpretation. In 'Bonhoeffer's Reception of Luther', Michael P. DeJonge offers 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 considering. Arguing that the frequent failure to attach Bonhoeffer with the Lutheran two-kingdoms culture has provided a significant crisis in interpretation, DeJonge indicates how this practice informs Bonhoeffer's reflections on conflict 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 in a different way seem as disparate, even contradictory moments or topics in Bonhoeffer's theology can frequently be learn when it comes to a constant dedication to a easy Lutheran theological framework deployed in accordance with dramatically altering circumstances. Read more...
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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.
76 Conscience is not the theater of justiﬁcation but self-justiﬁcation. To prevent the degeneration of justiﬁcation into self-justiﬁcation, Bonhoeffer argues for a more thoroughgoing understanding of sin. Human sin extends beyond the occasional sinful act to an essential corruption, such that “‘in Adam’ means to be in untruth, in culpable perversion of the will, that is, of human essence. , 136. , 137–41. “Inaugural Lecture,” DBWE 10:401. 74 Act and Being, DBWE 2:139. “Inaugural Lecture,” DBWE 10:406.
16 Karl Holl, “Augustins innere Entwicklung,” in Der Westen, vol. 3, Gesammelte Aufsätze zur Kirchengeschichte (Tübingen: Mohr, 1928), 54–116. 17 See Joachim von Soosten, Die Sozialität der Kirche. Theologie und Theorie der Kirche in Dietrich Bonhoeffers “Sanctorum Communio” (Munich: Chr. Kaiser, 1992), 159–68. ”18 A regimen of strict self-examination paired with the comfort of the sacraments would establish a spiritual equilibrium, a peace about one’s status before God that avoided the extremes of scrupulous anxiety and comfortable pride.