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.

Text in German, summaries in German and English / Diese Masterarbeit handelt von Transzendenzmomenten angesichts des Anderen und nimmt damit Bezug auf einen der einflussreichsten Philosophen der Gegenwart, Emmanuel Levinas. Philosophiegeschichtlich bildet der linguistic turn den Kontext dieses Diskurses. So wird der Wandel im Denken, der mit dem linguistic turn einhergeht, anhand verschiedener philosophischer und theologischer Essays reflektiert und auf das Problem der Gewalt im Prozess des Erkennens hin zugespitzt. In Diskussion mit den Schriften Dietrich Bonhoeffers leistet diese Arbeit hinfort einen Beitrag zum systematisch-theologischen Diskurs über Gottesoffenbarung in zwischenmenschlichen Beziehungen und über Ethik. In Auseinandersetzung mit Levinas und Bonhoeffer baut diese Arbeit eine Brücke zwischen postmodernem, dekonstruktivistischem Denken und der fortwährenden theologischen Aufgabe, Gottes Sein mittels menschlicher Sprache Ausdruck zu verleihen. / This master thesis is about moments of transcendence in face of the other by means of one of the most important philosophers in our days, Emmanuel Levinas. The philosophically based historical context is represented by the term linguistic turn which marks a change of thinking within the 20th century. To outline this change the thesis brings several philosophical and theological essays up for discussion which leads to the problem of power in the process of recognition. Bringing up Dietrich Bonhoeffer’s writings, this research will make a contribution to the systematic-theological discourse about God revealing himself within relationships and about ethics. Furthermore it builds a bridge between postmodern anti-constructivist thinking and the continual theological task of using human language to explore God’s being. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Thesis (MDiv (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007. / The statement of the thesis focus on the relationship decrease of the authority of the leader, the expectation of the leadership and the theological training offered in student preparation. The researcher will attempt to answer the problems posed by the thesis statement through discourse with the 20th century theologian Dietrich Bonhoeffer. I used Bonhoeffer as an example for the problems he encountered in Germany strokes with the problem in my problem statement. This is a problem regarding the authority of the leader, the expectations of the leader and the relationship that exist between the spirituality of the leader and his/her own leadership. The manner in which Bonhoeffer incorporated the spirituality in the theological training at the seminary at Finkenwalde, posits new ideas regarding the incorporation of spirituality into today’s theological training. The figure of Bonhoeffer is chosen because of his authoritarian position and also because he exemplified the ideology of the leader’s authority. The thesis will discuss four aspects regarding Bonhoeffer’s life and work. These aspects are discussed from a historical theological perspective. This will highlight the contribution made by Bonhoeffer with regards to the relationship that exists between leadership, spirituality and theological training. The thesis includes an article by Bonhoeffer regarding the leadership principle and the authority of the leader. The purpose is to acknowledge the need for leadership and influence that the social-political circumstances have on the leadership expectation. Secondly I will discuss the responsibilities that the leader has to his community as well as the limitations of the office. Lastly I will discuss the authority of the leader with regards to the authority of God Secondly I will discuss the political and congregational circumstances in Germany between 1933 and 1935 that led to the establishment of the seminary at Finkenwalde. I will also focus on the numerous challenges posed by the establishment of the seminary as a result of the limitations imposed by the German state and church. The purpose here will be to give an historical overview of the circumstances in 1930’s Germany. I will also focus on the manner in which Bonhoeffer lived out his leadership in the public debate and at the seminary at times when tremendous pressure was exerted by the state and German Evangelical Church. Thirdly I will focus on the theological manner in witch Bonhoeffer ordered his day at the Finkenwalde seminary. The purpose is to highlight the interaction that should occur between Christians within the Christian community. Here Bonhoeffer focus on what Christian community is about, and how the day together should be spent. Thereafter Bonhoeffer discuss how a day alone should be spent. Further on he discusses the service within Christian relationships and the role that repentance and communion played within a Christian community. The purpose is to communicate the manner in which Bonhoeffer understood spirituality and its function within the community. Thereafter it also shows how Bonhoeffer was involved in the presentation of spiritual activities at the seminary. Bonhoeffer suggested that spirituality should be the foundation on which theological training is based. Lastly I will focus on the manner in which Bonhoeffer was received by the Christian community as a theological educator. The purpose thereof is to focus on the impressions and perceptions regarding Bonhoeffer himself and the successes of his training, friendship and be-ing. This should not be regarded as critical in nature but rather as an ode to the man himself.

Principles of “transforming leadership” have been widely promoted since the publication of James McGregor Burns’ book Leadership, especially among Christian leaders. The purpose of this study is to examine the ethical foundations of his model and Bernard Bass’ “transformational leadership”. Imprecise use of the terms “transforming”, “charismatic”, and “transformational” leads to an adoption of methods without adequate understanding of the underlying value system. This literature review compares and evaluates the source texts within a framework of world view, intention, character and menschenbild, as well as the Christian ethical mandates of Dietrich Bonhoeffer. Valuing the imago Dei in others has significant implications for a leader-follower relationship. Bonhoeffer’s mandates will help leaders reflect their position within their organisations and the wider society. Though the incentive for this research was leadership within the context of the Wycliffe Global Alliance, its findings will be relevant to Christian leadership in general, especially in intercultural contexts. / Philosophy & Systematic Theology / M. Th. (Theological Ethics with specialisation in Christian leadership in context)

Text in German / Die wirtschaftspolitische Konzeption der Bundesrepublik Deutschland wird seit 1948 als „Soziale Marktwirtschaft“ bezeichnet. Es beruht auf den Prinzipien des Leistungswettbewerbs, geregelt durch staatliche Ordnungen und ergänzt durch einen sozialen Ausgleich. Die „Soziale Marktwirtschaft“ geht dabei einen Mittelweg zwischen einer liberalen laissezfaire Wirtschaftsordnung und einer staatlichen Planwirtschaft. Vorliegende Arbeit untersucht zum ersten Mal im Detail ein Vorläuferdokument der Sozialen Marktwirtschaft, die „Freiburger Denkschrift“ aus dem Jahr 1943. In dieser Nachkriegsordnung, eine Auftragsarbeit der „Bekennenden Kirche“, finden sich alle Grundprinzipien der später eingeführten Sozialen Marktwirtschaft, eingebettet in ein umfangreiches christliches Reformprogramm für den Wiederaufbau Deutschlands. Die Arbeit analysiert den Hintergrund der Verfasser und die Inhalte der Denkschrift. Konkret wird gezeigt, welche Überzeugungen der christlichen Ethik sich in den wirtschaftspolitischen Forderungen der Denkschrift niedergeschlagen haben. Außerdem wird die Denkschrift in den biographischen Kontext der Verfasser und die zeitgeschichtlichen theologischen Zusammenhänge eingeordnet, denn viele Thesen des Dokuments reflektieren Diskussionsprozesse der damaligen Zeit. Zudem kann gezeigt werden, dass in die Freiburger Denkschrift sowohl protestantische wie auch römisch-katholische Elemente Eingang gefunden haben. / Since 1948 the economic system of the Federal Republic of Germany is called “Social Market Economy”. It is based on the principles of competitive markets, ensured by governmental competition policy and supplemented by social insurance and public assistance. The “Social Market Economy” takes a middle road between a liberal laissez-faire economy and a a centrally planned economy. The current study examines for the first time in detail the document that preceded the “Social Market Economy,” the 1943 “Freiburg Memorandum”. In this work, commissioned by the Confessing Church of the Third Reich as a post-war system, all fundamental principles of the later “Social Market Economy” can be found embedded in a comprehensive Christian reform program for the reconstruction of Germany. This dissertation analyzes the background of the authors and the contents of the memorandum. We will show specifically which convictions of Christian ethics were incorporated into the economic-political requests of the document. In addition the memorandum will be connected to the biographical context of the authors and the theological context of their time, as many theses put forward in the document reflect discussions that were in progress at that time. Also, it can be shown that Protestant as well as Roman-Catholic elements found entrance into the “Freiburg Memorandum”. / Philosophy, Practical & Systematic Theology / M.Th. (Theological Ethics)

Text in German / Die wirtschaftspolitische Konzeption der Bundesrepublik Deutschland wird seit 1948 als „Soziale Marktwirtschaft“ bezeichnet. Es beruht auf den Prinzipien des Leistungswettbewerbs, geregelt durch staatliche Ordnungen und ergänzt durch einen sozialen Ausgleich. Die „Soziale Marktwirtschaft“ geht dabei einen Mittelweg zwischen einer liberalen laissezfaire Wirtschaftsordnung und einer staatlichen Planwirtschaft. Vorliegende Arbeit untersucht zum ersten Mal im Detail ein Vorläuferdokument der Sozialen Marktwirtschaft, die „Freiburger Denkschrift“ aus dem Jahr 1943. In dieser Nachkriegsordnung, eine Auftragsarbeit der „Bekennenden Kirche“, finden sich alle Grundprinzipien der später eingeführten Sozialen Marktwirtschaft, eingebettet in ein umfangreiches christliches Reformprogramm für den Wiederaufbau Deutschlands. Die Arbeit analysiert den Hintergrund der Verfasser und die Inhalte der Denkschrift. Konkret wird gezeigt, welche Überzeugungen der christlichen Ethik sich in den wirtschaftspolitischen Forderungen der Denkschrift niedergeschlagen haben. Außerdem wird die Denkschrift in den biographischen Kontext der Verfasser und die zeitgeschichtlichen theologischen Zusammenhänge eingeordnet, denn viele Thesen des Dokuments reflektieren Diskussionsprozesse der damaligen Zeit. Zudem kann gezeigt werden, dass in die Freiburger Denkschrift sowohl protestantische wie auch römisch-katholische Elemente Eingang gefunden haben. / Since 1948 the economic system of the Federal Republic of Germany is called “Social Market Economy”. It is based on the principles of competitive markets, ensured by governmental competition policy and supplemented by social insurance and public assistance. The “Social Market Economy” takes a middle road between a liberal laissez-faire economy and a a centrally planned economy. The current study examines for the first time in detail the document that preceded the “Social Market Economy,” the 1943 “Freiburg Memorandum”. In this work, commissioned by the Confessing Church of the Third Reich as a post-war system, all fundamental principles of the later “Social Market Economy” can be found embedded in a comprehensive Christian reform program for the reconstruction of Germany. This dissertation analyzes the background of the authors and the contents of the memorandum. We will show specifically which convictions of Christian ethics were incorporated into the economic-political requests of the document. In addition the memorandum will be connected to the biographical context of the authors and the theological context of their time, as many theses put forward in the document reflect discussions that were in progress at that time. Also, it can be shown that Protestant as well as Roman-Catholic elements found entrance into the “Freiburg Memorandum”. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)

Principles of “transforming leadership” have been widely promoted since the publication of James McGregor Burns’ book Leadership, especially among Christian leaders. The purpose of this study is to examine the ethical foundations of his model and Bernard Bass’ “transformational leadership”. Imprecise use of the terms “transforming”, “charismatic”, and “transformational” leads to an adoption of methods without adequate understanding of the underlying value system. This literature review compares and evaluates the source texts within a framework of world view, intention, character and menschenbild, as well as the Christian ethical mandates of Dietrich Bonhoeffer. Valuing the imago Dei in others has significant implications for a leader-follower relationship. Bonhoeffer’s mandates will help leaders reflect their position within their organisations and the wider society. Though the incentive for this research was leadership within the context of the Wycliffe Global Alliance, its findings will be relevant to Christian leadership in general, especially in intercultural contexts. / Philosophy and Systematic Theology / M. Th. (Theological Ethics with specialisation in Christian leadership in context)

La présente thèse rend compte d'une recherche visant à identifier en qUOI l'expérience spirituelle des hommes québécois baby-boomers, (nés entre 1943 et 1953, premiers-nés du baby-boom), baptisés catholiques, en phase palliative de cancer, éclaire les fondamentaux de l'expérience spirituelle chrétienne de tradition catholique. L' exercice a été fait avec la préoccupation de réfléchir ultimement à une pratique pastorale: la rencontre individuelle d'accompagnement spirituel entre un de ces hommes malades et un membre de la communauté chrétienne. À la suite de l'identification du problème théologique à élucider, la question théologique a été posée. Deux concepts importants pour la recherche ont été précisés : génération et expérience spirituelle chrétienne. Par la méthode de l'analyse phénoménologique, les constituants de l'expérience spirituelle de ces hommes ont été dégagés. Une interprétation théologique en a été faite permettant de reconnaître cette expérience comme possiblement chrétienne, en voie de devenir plus explicite. Je me suis ensuite approprié l'interprétation de trois fondamentaux de l'expérience chrétienne faite par le théologien Dietrich Bonhoeffer: seigneurie du Christ; réalité et responsabilité; christianisme et religion. Par la méthode de la corrélation critique, l'interprétation de l'expérience spirituelle de ces hommes a été mise en relation avec l'interprétation du théologien Bonhoeffer. J'ai ensuite proposé une réponse à la question théologique. Les constituants éclairent de façon directe les fondamentaux suivants de l'expérience chrétienne: un désir de s'interpréter en vérité; une expérience d'incarnation ; une expérience d'engagement; une expérience de désir et de rencontre de Dieu; une expérience de salut. De façon indirecte, les constituants éclairent les fondamentaux suivants: une expérience de salut dans le Christ et une expérience en Église. La discussion pastorale a consisté à relire la pratique pastorale de la renconte individuelle d'accompagnement spirituel à la lumière de la réflexion théologique effectuée. J'ai d'abord précisé le spécifique de l'accompagnement spirituel chrétien. La rencontre du Christ avec les disciples sur la route d'Emmaüs a ensuite servi de guide. Des balises à l'intention de l'accompagnateur ont été proposées. En conclusion, j'ai identifié les fruits personnels produits par la démarche, ainsi que des recherches à poursuivre.