By Michael P. DeJonge
In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too frequently, although, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is acceptable in mild of his sustained engagement with Luther. hence, Luther is still a mostly untouched hermeneutic key in Bonhoeffer interpretation. In 'Bonhoeffer's Reception of Luther', Michael P. DeJonge provides Bonhoeffer's Lutheran theology of justification enthusiastic about the interpersonal presence of Christ in note, 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 major situation in interpretation, DeJonge indicates how this practice informs Bonhoeffer's reflections on battle and peace, in addition to his figuring out 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 sensible of another way tricky interpretive difficulties. 0What may another way look as disparate, even contradictory moments or subject matters in Bonhoeffer's theology can frequently be learn when it comes to a constant dedication to a simple Lutheran theological framework deployed based on dramatically altering circumstances. Read more...
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Extra info for Bonhoeffer’s reception of Luther
48. , 42. Translation altered. 39 “Explanations of the Ninety-Five Theses,” LW 31:129. My account of Anfechtung draws on Denis R. Janz, The Westminster Handbook to Martin Luther (Louisville: Westminster John Knox, 2010), 1–5. See also Bernhard Lohse, Martin Luther: An Introduction to His Life and Work, trans. Robert C. Schulz (Minneapolis: Fortress, 2009), 23–7. , 74. 41 If in the original experience Luther’s fear of the wrathful God led into his experience of the merciful God, his later Anfechtungen show him wrestling with this two-sided God.
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.
49. See Assel, Der andere Aufbruch, 159–61. 94 Assel, Der andere Aufbruch, 161. 95 Karl Holl, “Zur Verständigung über Luthers Rechtfertigungslehre,” in Kleine Schriften, ed. Robert Stupperich (Tübingen: Mohr Siebeck, 1966), 56–7. 49. 93 On the Way toward Christocentrism 35 This subordinationist interpretation of Luther’s christology is also on display in Holl’s interpretation of Luther’s claim, following Augustine, that Christ is both gift and example (donum et exemplum). Luther emphasized that Christ functions as our exemplar only because of his prior status as gift.