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In Recovering the Ecumenical Bonhoeffer, Javier Garcia explores the possibilities for Dietrich Bonhoeffer’s theology to revitalize interest in the ecumenical movement and Christian unity today. Although many commentators have lamented the waning interest in the ecumenical movement since the 1960s, the celebration of the 500th anniversary of the Protestant Reformation in 2017, coupled with recent in-roads such as the ecumenical efforts of Pope Francis, have opened new possibilities for the ecumenical project. In this context, Garcia presents Bonhoeffer as a helpful model for contemporary ecumenical dialogue. He finds important points of convergence between Bonhoeffer and Calvin, thereby establishing potential areas of rapprochement between the Lutheran and Reformed traditions. Beyond examining the state of ecumenism and unfolding the ecumenical promise of Bonhoeffer’s thought, Garcia assesses the future of ecumenical engagement in a secular age. Altogether, he proposes a recovery of the ecumenical Bonhoeffer for envisioning new possibilities for church unity in our day.
"This book aims to show how and why for Dietrich Bonhoeffer, from the conclusion of his student years in Berlin to his death on the Nazi gallows at Flossenburg, the ecumenical movement was central to his concerns. Of course during these years he fulfilled several distinct roles: academic theologian and teacher, leading protagonist for the Confessing Church, pastor, seminary director and - most dramatically and controversially - willing participant in the German resistance and the conspiracy to overthrow Hitler. But it is his commitment and active involvement in the ecumenical movement that forms the most continuous thread of his life and activity, and links all his various engagements. Equally, the challenge that he laid down to that movement in his time remains a legacy which has still to be fully claimed by the ecumenical world today." -- from the Preface *** "One of my theological heroes is German Lutheran martyr Dietrich Bonhoeffer. What I have not known but learned by reading Keith Clements' new book, Dietrich Bonhoeffer's Ecumenical Quest, was how important Catholicism was in shaping his view of the church universal and, indeed, his own theology. So now those of us who have long seen Bonhoeffer as a model of how to stand against evil in tortuous times can add to that picture Bonhoeffer as a model for how to learn from and engage with a faith tradition different from our own." -- Bill Tammeus, National Catholic Reporter, June 2015 [Subject: Religious Studies, Christianity, Biography]
Volume 11 in the sixteen-volume Dietrich Bonhoeffer Works English Edition, Ecumenical, Academic, and Pastoral Work: 1931—1932, provides a comprehensive translation of Bonhoeffer's important writings from 1931 to 1932, with extensive commentary about their historical context and theological significance. This volume covers the significant period of Bonhoeffer's entry into the international ecumenical world and the final months before the beginning of the National Socialist dictatorship.
One of the twentieth century's best theological ethicists, Heinz Eduard Tdt personally experienced the struggle of Nazi Germany that so shaped Bonhoeffer. Tdt said that the further he went, the closer he got to Bonhoeffer. In Authentic Faith he clarifies major dimensions of Bonhoeffer's ethics with precision and enables us to enter personally into the political, ecclesiastical, and family context in which Bonhoeffer wrote. Tdt first discusses Bonhoeffer's theology and ethics formed during his own tumultuous time and then focuses on how they can inform and influence contemporary history. Tdt especially concerns himself with the present tasks in theology and in the church, clearing a path for understanding our lives through theology's eyes and drawing us toward the ethical wisdom we need to navigate the ideological struggles of our own time. Authentic Faith shows an understanding of Bonhoeffer's spirit that makes this book a must for the shelves of any Bonhoeffer scholar and all students of social and theological ethics.
“Things do exist that are worth standing up for without compromise. To me it seems that peace and social justice are such things, as is Christ himself.” These are words Dietrich Bonhoeffer spoke to his brother a few months before he began training future pastors in the ways of discipleship. For several years he had been speaking out against war. Near the beginning of the anti-Semitic Nazi regime, he called on his fellow Christians to speak out against a state that was engaging in oppressive measures, to respond to victims of oppression, and to be willing to suffer, as a church, if it was required to stop such oppression. His vision for training disciples was rooted in pure doctrine, serious worship, a new kind of monasticism, and the Sermon on the Mount. Bonhoeffer was convinced that through the living presence of Jesus and the explosive teachings of the Sermon on the Mount “lies the force that can blow all this hocus-pocus sky-high—like fireworks, leaving only a few burnt-out shells behind.” This is the legacy of this extraordinary theologian that this book seeks to recover—exploring how this was lived out in a world full of Nazis.
In the decades since his execution by the Nazis in 1945, Dietrich Bonhoeffer, the German pastor, theologian, and anti-Hitler conspirator, has become one of the most widely read and inspiring Christian thinkers of our time. Now, drawing on extensive new research, Strange Glory offers a definitive account, by turns majestic and intimate, of this modern icon. The scion of a grand family that rarely went to church, Dietrich decided as a thirteen-year-old to become a theologian. By twenty-one, the rather snobbish and awkward young man had already written a dissertation hailed by Karl Barth as a “theological miracle.” But it was only the first step in a lifelong effort to recover an authentic and orthodox Christianity from the dilutions of liberal Protestantism and the modern idolatries of blood and nation—which forces had left the German church completely helpless against the onslaught of Nazism. From the start, Bonhoeffer insisted that the essence of Christianity was not its abstract precepts but the concrete reality of the shared life in Christ. In 1930, his search for that true fellowship led Bonhoeffer to America for ten fateful months in the company of social reformers, Harlem churchmen, and public intellectuals. Energized by the lived faith he had seen, he would now begin to make what he later saw as his definitive “turn from the phraseological to the real.” He went home with renewed vocation and took up ministry among Berlin’s downtrodden while trying to find his place in the hoary academic establishment increasingly captive to nationalist fervor. With the rise of Hitler, however, Bonhoeffer’s journey took yet another turn. The German church was Nazified, along with every other state-sponsored institution. But it was the Nuremberg laws that set Bonhoeffer’s earthly life on an ineluctable path toward destruction. His denunciation of the race statutes as heresy and his insistence on the church’s moral obligation to defend all victims of state violence, regardless of race or religion, alienated him from what would become the Reich church and even some fellow resistors. Soon the twenty-seven-year-old pastor was one of the most conspicuous dissidents in Germany. He would carry on subverting the regime and bearing Christian witness, whether in the pastorate he assumed in London, the Pomeranian monastery he established to train dissenting ministers, or in the worldwide ecumenical movement. Increasingly, though, Bonhoeffer would find himself a voice crying in the wilderness, until, finally, he understood that true moral responsibility obliged him to commit treason, for which he would pay with his life. Charles Marsh brings Bonhoeffer to life in his full complexity for the first time. With a keen understanding of the multifaceted writings, often misunderstood, as well as the imperfect man behind the saintly image, here is a nuanced, exhilarating, and often heartrending portrait that lays bare Bonhoeffer’s flaws and inner torment, as well as the friendships and the faith that sustained and finally redeemed him. Strange Glory is a momentous achievement.
In this book, Marsh offers a new way of reading the theology of Dietrich Bonhoeffer, a Christian theologian who was executed for his role in the resistance against Hitler and the Nazis. Focusing on Bonhoeffer's substantial philosophical interests, Marsh examines his work in the context of the German philosophical tradition, from Kant through Hegel to Heidegger. Marsh argues that Bonhoeffer's description of human identity offers a compelling alternative to post-Kantian conceptions of selfhood. In addition, he shows that Bonhoeffer, while working within the boundaries of Barth's theology, provides both a critique and redescription of the tradition of transcendental subjectivity. This fresh look at Bonhoeffer's thought will provoke much discussion in the theological academy and the church, as well as in broader forums of intellectual life.
Most of us think we know the moving story of Dietrich Bonhoeffer's life--a pacifist pastor turns anti-Hitler conspirator due to horrors encountered during World War II--but does the evidence really support this prevailing view? This pioneering work carefully examines the biographical and textual evidence and finds no support for the theory that Bonhoeffer abandoned his ethic of discipleship and was involved in plots to assassinate Hitler. In fact, Bonhoeffer consistently affirmed a strong stance of peacemaking from 1932 to the end of his life, and his commitment to peace was integrated with his theology as a whole. The book includes a foreword by Stanley Hauerwas.
"Volume 11 in the sixteen-volume Dietrich Bonhoeffer Works English Edition, Ecumenical, Academic, and Pastoral Work: 1931-1932, provides a comprehensive translation of Bonhoeffer's important writings from 1931 to 1932, with extensive commentary about their historical context and theological significance. This volume covers the significant period of Bonhoeffer's entry into the international ecumenical world and the final months before the beginning of the National Socialist dictatorship. It begins with Bonhoeffer's return to Berlin in June 1931 after his year of study in the United States. In the crucial period that followed, Bonhoeffer continued his preparations for the ministry, began teaching at Berlin University, and became active at international ecumenical meetings. His letters and lectures, however, also document the economic and political turbulence on the European and world stage, and Bonhoeffer directly addresses the growing threat of the Nazi movement and what it portends not only for Germany, but for the world. Several of the documents in this volume, particularly the student notes of his university lecture on "The Nature of the Church" and his lectures on Christian ethics, give important insights into his theology at this point. His ecumenical lectures and reports are significant documents for understanding the ecumenical debates of this period"--Publisher description.