Diss.--Theologische Fakultät--Heidelberg--Ruprecht-Karls-Universität, 2000. / Bibliogr. p. 235-248.

Diss.--Theologische Fakultät--Universität Heidelberg, 1986.

Texte remanié de: Diss.--Katholisch-Theologische Fakultät--Tübingen--Eberhard-Karls-Universität, 1997. / Bibliogr. p. 257-270.

No description available.

Many scholars identify the phrase ‘Christ existing as community’ as a pivotal expression in the theological and ethical works of Dietrich Bonhoeffer (1906-1945). Although it is acknowledged that Bonhoeffer adapts the phrase from G.W.F. Hegel (1770-1831), the two figures have not been brought together in a sustained critical treatment. This gap in scholarship can be partly attributed to Bonhoeffer’s Lutheran polemic against philosophical idealism for its susceptibility to the ‘incurvature’ of human reason, while Bonhoeffer’s political acts of resistance seem to further distance him from Hegel, an alleged proponent of state ‘absolutism’. The primary aim of this thesis is to challenge such surface contradictions by providing a nuanced account of Bonhoeffer’s reception of Hegel as he pursues their common interest in the ‘revelatory’ quality of a particular faith community. I argue that Bonhoeffer’s eclectic use of his source material is rooted in the awareness that Hegel derives core aspects of his logic from theological claims. Such philosophical derivation can lead to estrangement with its doctrinal origin, which Bonhoeffer identifies in Hegel’s ‘docetic’ distinction between idea and appearance in the coming of Jesus Christ, as well as in Hegel’s diminishment of the ‘confessing’ identity of the church vis-à-vis the state. Nevertheless, Bonhoeffer also sees much of value in Hegel’s thought, from the socialising notion of ‘objective Geist’ to a trenchant characterisation of the ‘cleaving’ mind. A secondary aim of the thesis is to present Bonhoeffer’s variations on Hegel as a promising resource for theologians in light of a pervasive ‘idealist’ legacy in modern theology. To that end, this thesis provides a vital precedent for investigation into how faith and reason are socially composed, how a sacramental event might be conveyed conceptually, and what forms of recognition exist between the state and religious bodies.

This thesis considers the relation of similarity and difference in the comparative study of religion, by examining the doctrines of avatara and incarnation. These doctrines are first considered using a comparative approach, summarizing some of the research that has been done in the general area of avatara and incarnation. A more systematic approach follows, examining the understanding of incarnation in the work of Dietrich Bonhoeffer and Sri Aurobindo. The focus is on the differences between these two thinkers, especially in terms of particularity and universality and in terms of the purpose of incarnation. Similarity arises, though, as both Aurobindo and Bonhoeffer move from the presence of God in humanity to a sense of solidarity with humanity. Aurobindos understanding and Bonhoeffers understanding result in the view that the Divine is present in the world. This breaking down of the duality between God and the world heightens the sense of solidarity in each thinkers work, as each one speaks of the presence of Christ or the Divine in the community and in the neighbour. <p>This study demonstrates the interplay between similarity and difference in the comparative study of religion. Beginning with the seemingly similar ideas of avatara and incarnation, it then focuses on the difference between these ideas, returning to similarity as the notion of solidarity is introduced. In the similarity and difference between avatara and incarnation, solidarity itself appears to have a mediating role. It allows for the claim that there is common ground to begin with, and when differences are discovered or brought together, solidarity with the other keeps difference from becoming division.

This thesis considers the relation of similarity and difference in the comparative study of religion, by examining the doctrines of avatara and incarnation. These doctrines are first considered using a comparative approach, summarizing some of the research that has been done in the general area of avatara and incarnation. A more systematic approach follows, examining the understanding of incarnation in the work of Dietrich Bonhoeffer and Sri Aurobindo. The focus is on the differences between these two thinkers, especially in terms of particularity and universality and in terms of the purpose of incarnation. Similarity arises, though, as both Aurobindo and Bonhoeffer move from the presence of God in humanity to a sense of solidarity with humanity. Aurobindos understanding and Bonhoeffers understanding result in the view that the Divine is present in the world. This breaking down of the duality between God and the world heightens the sense of solidarity in each thinkers work, as each one speaks of the presence of Christ or the Divine in the community and in the neighbour. <p>This study demonstrates the interplay between similarity and difference in the comparative study of religion. Beginning with the seemingly similar ideas of avatara and incarnation, it then focuses on the difference between these ideas, returning to similarity as the notion of solidarity is introduced. In the similarity and difference between avatara and incarnation, solidarity itself appears to have a mediating role. It allows for the claim that there is common ground to begin with, and when differences are discovered or brought together, solidarity with the other keeps difference from becoming division.

Habil.-Schr.--Salzburg, 1996.

No description available.

Thesis (M.C.S.)--Regent College, Vancouver, BC, 2007. / Abstract and vita. Includes bibliographical references (leaves 95-105).