Reclaiming Bonhoeffer After Auschwitz

Abstract : Christians having sought refuge from guilt by claiming Nazi martyr Dietrich Bonheoffer to be their representative have come under critique by Jewish Holocaust thinkers. Was the historical Bonhoeffer complicit in the anti‐Semitism of his era or a model of prophetic heroism in the face of state sponsored racism and genocide? This article traces the early history of Bonhoeffer's thinking on the “Jewish Question” and the implications of his prison writings for the future of Jewish‐Christian relations. Simplistic defenses and simplistic dismissals fall short of understanding this most complex of theological figures.     

Dietrich Bonhoeffer and Asian Contextual Theology in relation to Minjung and Prajna of Inter‐being

Abstract: Dietrich Bonhoeffer remains an influential figure in inspiring Asian contextual theology of minjung (the poor). In addition to political reading of minjung, a Buddhist wisdom (prajna) offers a basis for understanding of religious dimension of minjung. However, there has been no discussion about Bonhoeffer's legacy of theology after Auschwitz in critical dialogue with Asian contextual theology.     

Calvary and the church broken for the world

The film Calvary raises a host of issues around how the movie‐going public understands clergy. Perceptions of clergy are often caught between expectations of hypocrisy and accusations of naivety. By subverting any sharp distinctions between that which is “holy” and that which is fully human in the calling of the priest, the movie demonstrates a kind of cinematic Christology that is also instructive for ecclesiological purposes, particularly when put in dialogue with the theology of Dietrich Bonhoeffer on the same subject.     

Bonhoeffer's Non‐Commitment to Nonviolence: A Response to Stanley Hauerwas

Stanley Hauerwas's claim that Bonhoeffer had a “commitment to nonviolence” runs aground on Bonhoeffer's own statements about peace, war, violence, and nonviolence. The fact that Hauerwas and others have asserted Bonhoeffer's commitment to nonviolence despite abundant evidence to the contrary reveals a blind spot that develops from reading Bonhoeffer's thinking in general and his statements about peace in particular as if they were part of an Anabaptist theological framework rather than his own Lutheran one. This essay shows that Bonhoeffer's understanding of peace as “concrete commandment” and “order of preservation” relies on Lutheran concepts and is articulated with explicit contrast to an Anabaptist account of peace. The interpretation developed here can account for the range of statements Bonhoeffer makes about peace, war, violence, and nonviolence, many of which must be misconstrued or ignored to claim his “commitment to nonviolence.”     

Redeeming the penultimate: discipleship and Church in the thought of Søren Kierkegaard and Dietrich Bonhoeffer

There are striking parallels between the theologies of discipleship advanced by the Danish thinker Søren Kierkegaard and the German theologian Dietrich Bonhoeffer. Bonhoeffer's notion of ‘costly grace’ closely resembles Kierkegaard's critique of the misuse of the Pauline-Lutheran doctrine of justification by grace through faith alone. After the publication of Cost of Discipleship, however, Bonhoeffer's view of discipleship moves in a different direction from that of Kierkegaard. Whereas Kierkegaard takes discipleship to mean that the Christian must be in irrevocable conflict with the world, Bonhoeffer sees discipleship as living in the world and cultivating a ‘worldly holiness’. This article tracks the reasons why their initially similar theologies of discipleship result in Kierkegaard and Bonhoeffer developing different understandings of Christian discipleship and church. The discussion is organised around the distinction Bonhoeffer makes in his Ethics between the ‘ultimate’ and the ‘penultimate’. Kierkegaard emphasises the ultimate to such an extent that the penultimate is virtually eliminated and the Christian disciple is called upon to live in a state of constant eschatological opposition to the world. For Bonhoeffer on the other hand the penultimate is not to be condemned but to be transformed in the light of the ultimate. The article argues that the differing notions of discipleship advanced by Kierkegaard and Bonhoeffer arise from the different political contexts in which they were living and writing. Whereas Kierkegaard's historical situation prompted him to affirm the ultimate by confronting his contemporaries with New Testament Christianity's radical opposition to the world, Bonhoeffer's resistance to the Nazi régime prompted him to reflect on how the ultimate can be integrated into the penultimate and how the Christian disciple can engage with the world without being of the world.     

Bio‐Theoacoustics: Prayer Outdoors and the Reality of the Natural World

What does it mean to pray when the Earth—the fabric of our bodies’ lives, and indeed of the incarnation itself—is profoundly endangered from human action? What would Christian prayer look like that was not “losing track of nature” but following its tracks, physically and spiritually immersed in the actual, present, threatened and wild life of the more‐than‐human world? Using categories outlined by Dietrich Bonhoeffer in his Ethics, this essay asserts that prayer and worship that take place entirely within the wall‐, speech‐, and screen‐mediated bubble of anthropocentrism risk becoming an abstraction. The essay explores this assertion in three moves: first, it delineates Bonhoeffer's assertion of the “abstraction” created by forms of Christian life in which God is conceived in separation from the world. Next, it shows how these categories—“God” and “world”—come together in prayer outdoors, understood both literally and metaphorically. And finally, it proposes how prayer outdoors might take shape for individuals or communities: a bio‐theoacoustics of prayer for the life of the world.     

Bonhoeffer on Modernity: Sic et Non

Though Bonhoeffer is usually thought to have been one of the architects of modern theology, he was also one of modernity's most penetrating critics. The author lays out Bonhoeffer's challenges to certain cherished modern assumptions by examining (1) his linkage of totalitarianism to the political utopianism that arose out of the French Revolution, (2) his fear of the nihilistic implications of the rationalists' notion of the sovereign self and of the modern tendency to view life as an end in itself, and (3) his suspicion of all forms of moral absolutism, including the Kantian absolutizing of the duty to tell the truth. What emerges is a picture of Bonhoeffer as a theologian who coupled a keen sense of our creatureliness and limitation with a resolute belief in the activity of God in history, and of Bonhoeffer as an ethicist who generated a Christian relational ethics that offers an alternative to both the ethics of abstract principle and the ethics of intuitive situational response.     

Willem A. Visser ‘t Hooft: The Future of Peace

This is an edited translation of an address given on 20 July 2017, the 73rd anniversary of the bomb plot against Adolf Hitler, at the Adam von Trott Foundation in Imshausen, Germany. It recalls the contacts of Willem A. Visser 't Hooft, the first general secretary of the World Council of Churches, with the German resistance during the Second World War, discusses the relevance of their vision of the post‐war future to contemporary politics, and highlights the significance of Visser 't Hooft for the ecumenical movement.     

Freedom is Not Free?: Posthumanist,Ecological Reflections on Christian Freedom and Responsibility

Philosophers aligned with a kind of posthumanism emphasize the modern, modern human's freedom and ethics are founded on a break from all ties to animality and materiality. Highlighting the posthumanist work of Jacques Derrida, Donna Haraway, and Karen Barad, this article aligns key insights of Dietrich Bonhoeffer's work, such as his pervasive concept of “sociality,” with the call for a more ecologically embedded humanity. The resulting reconstruction of Christian freedom is profoundly Christological and sacramental: freedom‐for the other comes in, with, and through—not apart from—both the divine and created other.     

SOCIAL NEUROSCIENCE AND THEISTIC EVOLUTION: INTERSUBJECTIVITY,LOVE, AND THE SOCIAL SPHERE

After providing a brief overview of social neuroscience in the context of strong embodiment and the cognitive sciences, this paper addresses how perspectives from the field may inform how theological anthropology approaches the origins of human persons‐in‐community. An overview of the Social Brain Hypothesis and of simulation theory reveals a simultaneous potential for receptive/projective processes to facilitate social engagement and the need for intentional spontaneity in the form of a spiritual formation that moves beyond simulation to empathy and love. Finally, elements of a virtue science that draws on Dietrich Bonhoeffer's relational imago Dei are shown to be helpful in framing and motivating theological approaches to human origins.