Thesis (M.A.)--香港中文大學. / Manuscript. / Includes bibliographical references (leaves 190-194). / Thesis (M.A.)--Xianggang Zhong wen da xue. / 前言 --- p.1 / Chapter 第一章 --- 潘霍華的生平及其思想發展 --- p.6 / Chapter ´¡ --- 終生的問題，及該問題的性質 --- p.6 / Chapter ´Ł --- 三個階段 --- p.8 / Chapter （一） --- 神學的基礎：尋求啟示的具體性 --- p.9 / Chapter （二） --- 神學的焦點：基督教的窄門 --- p.22 / Chapter （三） --- 神學的成長：「俗世的基督教」 --- p.32 / Chapter ´Ø --- 總結 --- p.46 / Chapter 第二章 --- 「非宗教的解釋」之性質 --- p.51 / Chapter ´¡ --- 「將聖經名詞作非宗教的解釋」之定義 --- p.51 / Chapter ´Ł --- 從潘霍華對宗教的概念看非宗教的解釋之性 --- p.54 / Chapter (一) --- 受巴特的影響，奧巴特不同的地方 --- p.54 / Chapter (二) --- 宗教的七種性質 --- p.55 / Chapter ´Ø --- 從潘霍華批評布勒特受和巴特看「非宗教的解釋」之性質 --- p.68 / Chapter (一) --- 巴特的「啟示的實證論」 --- p.70 / Chapter (二) --- 布勒特曼的自由主義 --- p.80 / Chapter ´Ð --- 總結：「非宗教的解釋」之緣起，需要滿足的條件，要面對的困難，工作的目的，進行的標準和方法。 --- p.93 / Chapter 第三章 --- 現世的肯定 --- p.96 / Chapter ´¡ --- 引言：「現世的肯定」、「現世的信仰」的教會」三者的關係 --- p.96 / Chapter ´Ł --- 正視及齡的世界 --- p.99 / Chapter ´Ø --- 從潘霍華思想的發展，看肯定現世的因素 --- p.104 / Chapter (一) --- 尼采的影響：對大地的熱愛 --- p.104 / Chapter (二) --- 自由神學的背景 --- p.105 / Chapter （三） --- 舊約聖經的角度 --- p.109 / Chapter ´Ð --- 現世的肯定之神學基礎：世界的真實性和基督論的關係 --- p.111 / Chapter (一) --- 「終極的事」和「欠終極的事」 --- p.112 / Chapter (二) --- 反對二元論的謬誤 --- p.113 / Chapter （三） --- 世界的真實和上帝的真實 --- p.117 / Chapter ´Þ --- 現世肯定的表現 --- p.122 / Chapter (一) --- 在現世中愛上帝 --- p.122 / Chapter (二) --- 對歷史文化的關注和珍惜 --- p.124 / Chapter ´Æ --- 總結：道成因身的基督論帶來脫離束縛的自由 --- p.127 / Chapter 第四章 --- 現世信仰 --- p.129 / Chapter ´¡ --- 引言：「非宗教的解釋」´ؤ´ؤ信息內容和表達方式 --- p.129 / Chapter ´Ł --- 十字架的神學：被擠出世界之外的上帝 --- p.130 / Chapter (一) --- 分析潘霍華十字架的基督論 --- p.131 / Chapter （二) --- 幾個重要的思想 --- p.137 / Chapter A --- 信息：「耶穌基督´ؤ´ؤ為他人而活的人」 --- p.137 / Chapter B --- 重新建立起越的觀念 --- p.138 / Chapter C --- 及齡的世界使我們更接近上帝 --- p.139 / Chapter ´Ø --- 作基督徒的意義：參與上帝在世上的苦難 --- p.141 / Chapter (一) --- 分析潘霍華「悔改的第二層意思」 --- p.141 / Chapter （二) --- 兩個重要思想 --- p.147 / Chapter A --- 責任的概念 --- p.147 / Chapter B --- 基督教信仰深化「現世」的意義 --- p.148 / Chapter ´Ð --- 秘密的操練 --- p.150 / Chapter (一) --- 「非宗教的解釋」最深邃的一面：禱告與正義的行動 --- p.150 / Chapter （二) --- 「秘密的操練」：名詞的來源 --- p.152 / Chapter （三） --- 潘霍華個人的經驗 --- p.155 / Chapter ´Þ --- 總結：信仰的信息和信仰的語言 --- p.162 / Chapter 第五章 --- 結論：現世的教會 --- p.164 / Chapter ´¡ --- 引言 --- p.164 / Chapter ´Ł --- 一個集合和分散的團契 --- p.169 / Chapter ´Ø --- 教會作為集合的團契：轉變成基督的樣式 --- p.171 / Chapter ´Ð --- 教會作為分散的團契：服侍世界，見證基督 --- p.173 / Chapter V --- 總結 --- p.180 / Chapter （一） --- 教會是「非宗教的解釋」之具體表現 --- p.180 / Chapter （二） --- 潘霍華對我們的挑戰，對今日的意義 --- p.185 / 參考書目 --- p.190

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'Sola gratia' is the core of 'spiritual childhood' for Therese of Lisieux (1873--1897) as an existential theology centered on the redemptive work of God. This theological aspect is shared both by Therese's spirituality and by Dietrich Bonhoeffer's (1906--1945) theology. This study offers for the first time a comparison between their thought, mainly with regard to the Lutheran doctrine of justification by faith, analysed through the notion of kenosis and the question of otherness. The first part (chapters 1 to 3) is more philosophical. It deals with Bonhoeffer's theology in its early stage and analyses his debate with Erich Przywara (1889--1972) concerning the 'analogy of being' ('analogia entis'). The second part (chapters 4 and 5) expatiates on the proper basis for the comparison between Bonhoeffer and Therese offered by the notion of kenosis (chapter 4) and by the communicative structure of faith experience (chapter 5). This part is the pivotal one, from the first phase of Bonhoeffer's theology---his discussion with Przywara's philosophical and theological endeavour---to the second and third phases of Bonhoeffer's theology then compared to Therese's spirituality. The third part (chapters 6 to 9) deals with the kenotic structure common to Bonhoeffer and Therese, and basic for a genuine understanding of justification by faith. / Justification by faith is thus the unifying aspect of this study, whose three-parts structure reflects the evolution of Bonhoeffer's theology traditionally divided up in three different periods. This study deepens the way Bonhoeffer understands otherness and the shifted emphasis in his thinking from the subject/object scheme, through otherness as exteriority, and finally to otherness as interiority. / The many cultural and thematic differences between the Roman-Catholic nun and the Lutheran pastor are being taken into account, along with the common elements central to their thinking. The emphasis on the kenotic structure sheds light on questions never asked in theresian studies so far, e.g. the relationship between 'faith' and 'works'. Through the gratuitousness of redemption implied in justification and in sanctification as well, Therese's teaching and Bonhoeffer's theology are on the same line: the freeing of the self does imply the conformation to Christ's kenotic existence. / This study pertains to the following three major concerns: oecumenical (doctrine of justification by faith), philosophical (otherness), and spiritual (authentic self-accomplishment). This study offers a polyphonic analysis pertaining to issues christological (kenosis), theological (grace and freedom), and spiritual (maturity in faith). Thus, it shows how theological discourse can be developed in a new way mainly with regard to the anthropological foundation of spiritual experience and the relevance of it for systematic theology; this cannot be achieved without a more critical use of the philosophical argumentation in theology.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.

In this thesis I argue for the centrality of moral discernment in Dietrich Bonhoeffer’s vision of Christian ethics. I contend that a close reading of his understudied Ethics manuscript, ‘God’s Love and the Disintegration of the World’, not only reveals the importance of discernment, but also exposes a tension in his thinking between a simple, unreflective approach to God’s will and a rational, reflective mode of moral deliberation. At several points in the 1930s and early 1940s, his emphasis on simplicity seems to preclude the very idea of moral reflection; however, a closer inspection reveals that the two are not mutually exclusive. I argue that Bonhoeffer’s theology contains the necessary resources to incorporate, on Christological grounds, both simplicity and reflective moral deliberation into a coherent vision of moral discernment. Furthermore, I contend that this conceptual unity, premised on the relationship between Christ’s two natures, becomes efficacious in the lives of Christians through a process of conformation to the form of Christ, which includes as an essential element the disciplined practice of spiritual exercises. Finally, drawing on Bonhoeffer's entire corpus, I investigate the theme of God’s commandment, focusing in particular on simple obedience, and the concept of natural life, paying special attention to the shape of the created order. I conclude that simple obedience, while precluding self-centred moral reflection, nevertheless creates space for meditative reflection that understands reality through a Christological lens. In so doing, this meditative reflection finds its orientation in the natural, penultimate world, which serves as a crucial context and guide for those who want to become simple and wise.

Ce mémoire s’intéresse à la figure de Dietrich Bonhoeffer à la fois comme modèle de l’engagement citoyen et également comme théologien luthérien allemand du XXe siècle qui a porté de façon singulière cette question éthique en contribuant à la penser théologiquement. Porté par sa christologie, Dietrich Bonhoeffer appelle le chrétien à l’action et à la responsabilité citoyenne, à savoir prendre part à la réalité du monde et s’y engager. D’où notre question : « Comment la pensée du Christ ou la christologie chez Bonhoeffer parvient elle à façonner sa pensée de l’engagement ? ». En réponse à cette interrogation, notre recherche met tout d’abord l’accent sur l’engagement personnel de Bonhoeffer dans son cheminement de vie comme chrétien professant la foi en Jésus-Christ, ainsi que sur l’unité entre son engagement et sa pensée. Ensuite, sous un angle plus spécifique, cette recherche traite la pensée christologique et éthique de Bonhoeffer, de manière à dessiner les contours de sa spiritualité de l’engagement. Au lieu d’envisager Dieu et le monde comme des instances en opposition ou en tension, ce travail appréhende ces réalités comme étant unies en Jésus Christ. Car, conformément à la théologie bonhoefferienne, en Jésus-Christ, Dieu se révèle comme « centre », « milieu », « responsable » et « effectivité » du monde. En s’appuyant sur la théologie de Bonhoeffer, ce mémoire propose un autre regard sur la relation du Christ et du chrétien avec le monde, et il invite à envisager, à sa suite, pour le chrétien évangélique d’aujourd’hui, une spiritualité de l’engagement. / This Master's thesis focuses on the figure of Dietrich Bonhoeffer as a model of civic engagement and more particularly as the 20th century German Lutheran theologian who singularly took up this ethical question, and helped to think it theologically. Carried by his Christology, Dietrich Bonhoeffer calls the Christian to civic responsibility, to take part in the world and to engage in it. Hence our question: "How does Christology of Bonhoeffer succeed in shaping his idea of commitment? ". To this end, the research first highlights Bonhoeffer's personal commitment in his life journey as a Christian professing faith in Jesus Christ, as well as the unity between his commitment and his thought. Then, it takes a more detailed look at Bonhoeffer's Christology and in order to present the outlines of his spirituality of commitment. Instead of considering God and the world as in opposition, this study conceives these realities as being united and reconciled in Jesus Christ. As Bonhoeffer acknowledges, Christ is the "center", the "middle" and the "effectiveness" of the world. By relying on Bonhoeffer's theology, this thesis offers a perspective on the relationship of Christ and the Christian with the world, and it invites evangelical Christian readers to consider his spirituality of engagement as inspiration for today.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although Bonhoeffer is hailed by some as a type of Protestant saint, there is certainly also a plea for the realisation of the paradox in his story; Bonhoeffer consciously associated himself with a plot against the life of another man. What lead this young theologian, known for pacifistic ideals and full of promise, to participate in such a violent plot? How did Bonhoeffer, and the scholars who studied his life and work, justify his decision? How should we, as theologians and Christians in the twenty-first century, attempt to understand Bonhoeffer’s resistance and its relevance for us today? According to Bonhoeffer himself: “Christianity stands or falls with its revolutionary protest against violence, arbitrariness and pride of power and with its apologia for the weak. I feel that Christianity is rather doing too little in showing these points than too much. Christianity has adjusted itself to the worship of power. It should give much more offence, more shock to the world, than it is doing. Christianity should take a much more definite stand for the weak than to consider the potential moral right of the strong.” (Bonhoeffer, DBWE Vol 13, 2007:403) By outlining the life of Bonhoeffer and selectively focusing on his resistance with both theological and sociological lenses, aided by his own writings, as well as the work of Bethge, Mataxas, Schlingensiepen, Rogers and an array of other authors, this thesis attempts to move towards understanding this remarkable man’s steadfast struggle to not sit passively in the midst of the reign of the Third Reich in Germany and be blinded to the inhumane treatment of fellow Germans, regardless of their race or religion. / AFRIKAANSE OPSOMMING: Alhoewel Bonhoeffer deur sommige as ‘n soort Protestante heilige beskou word, is daar verseker ook ‘n pleidooi vir die besef van die teenstrydigheid in sy verhaal; Bonhoeffer het homself bewustelik geassosieer met ‘n komplot om die lewe van ‘n ander man te beeïndig. Wat het aanleiding gegee dat hierdie jong teoloog, bekend vir sy pasifistiese ideale en potensiaal, in so ‘n geweldadige komplot betrokke geraak het? Hoe het Bonhoeffer, en die geleerdes wat sy lewe en werk bestudeer het, sy besluit regverdig? Hoe sou ons, as teoloë en Christene in die een-en-twintigste eeu, Bonhoeffer se verset en die relevansie daarvan vir ons lewe vandag verstaan? Bonhoeffer sê self: “Die Christendom staan of val met die revolusionêre protes teen geweld, willekeur en magstrots, en met sy voorspraak vir die swakkes. Ek voel dat die Christendom eerder te min as te veel doen om hierdie aspekte te weerspieël. Die Christendom het tot die aanbidding van mag aangepas. Dit moet baie meer aanstoot gee, die wêreld meer skok, as wat dit tans doen. Die Christendom moet ‘n baie meer defnitiewe standpunt vir die swakkes inneem, eerder as om die potensiële morele reg van die sterkes te beskerm.” (Bonhoeffer, DBWE Vol 13, 2007:403) Deur Bonhoeffer se lewe uit te lê en selektief, met beide teologiese en sosiologiese lense, op sy verset te fokus, bygestaan deur sy eie geskrifte, asook die werk van Bethge, Mataxas, Schlingensiepen, Rogers en ‘n verskeidenheid ander outeurs, poog hierdie tesis om tot ‘n verstaan te kom van hierdie merkwaardige man se standvastige stryd om nie slegs passief tydens die strikbewind van die Derde Ryk te bly nie, maar ook om nie blind vir die onmenslike behandeling van mede-Duitsers nie, ongeag hulle ras of godsdiens, te wees nie.