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This study considers the theology and practice of friendship in Dietrich Bonhoeffer’s academic writing, his pastoral work and thought, his involvement in the Abwehr plot, and his prison letters, taking special interest in the influence of Eberhard Bethge on Bonhoeffer and the influence of Bonhoeffer on Bethge. Friendship, as a locus of interpretation, also provides a fresh perspective on other aspects of Bonhoeffer’s thought, including ecclesiology, divine and human agency, eschatology, vicarious representation, concrete ethics and the divine command, politics, freedom, and obedience. Part I of the dissertation investigates Bonhoeffer’s theology before Bethge. In Sanctorum Communio, Bonhoeffer’s doctoral dissertation and first book, friendship is described as a community that is oriented to God’s creation and eschatological future, and the friend can participate in Christ’s redeeming work through ecclesial practices of Stellvertretung. Bonhoeffer’s failed friendship with Helmut Rößler, and his remarks about friendship within the context of his ministry in London and about the relation between ethics and the concrete command, offer insight into his theology of friendship as a political and ecclesiastical phenomenon in the context of the Third Reich. Part II of the dissertation looks at the theological influence Bonhoeffer and Bethge had on one another. At Finkenwalde, we begin to see this mutual influence begin to take shape, where freedom and obedience become part of the foundation of Bonhoeffer’s later concept of the Spielraum, and where we begin to see Stellvertretung, as a practice, take place between them. In the prison correspondence and through the influence of Bethge, Bonhoeffer develops the idea of the “realm of freedom” (der Spielraum der Freiheit), an expansion of Bonhoeffer’s theology of the mandates, where freedom and friendship become part of his understanding of social and political life. Integrating these theological and biographical resources, the study makes the constructive argument that a friend can be a theological Stellvertreter, taking into special account the particularity of the friend and mutuality that is characteristic of friendship. Through this participation in Christ’s redeeming work, its ecclesial location, and its political significance, a friendship can be for others.

Made available in DSpace on 2016-08-03T12:20:18Z (GMT). No. of bitstreams: 1 Luciana Soares Ramos.pdf: 1134822 bytes, checksum: a07a0423cdfe5d0c652eac29cd7e338e (MD5) Previous issue date: 2007-03-02 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / To chose the theme the reception of Bonhoeffer in the Latin America, the intention is to problemitize the influence exerted by the german Theologian Dietrich Bonhoeffer in Latin America Theology, treating it as a from of arrival of the texts on the latin american land, but also of its Reading, Selection and Critical re-writing until the day when we complete its birth. The investigation is considered to make it visible to what in its message and or is a biography and in a way enthuses to latin american generation of Young theologians, protestants and catholics from the mid-centuries. It became a basic place for the Superior School of Theology (EST), the IECLB, to the ecumenical Superior Evangelic Institute of Theological Studies of Buenos Aires, Argentina (ISEDET) also to an organization called Church and Society (ISAL). The privileged basic material was the production of registered theology in its collection of periodic magazines respectively. Theological Studies and Theology Books and Christianity and Society. However some of the theological catholics are analyzed, amongst them are Gustavo Gutiérrez, Jon Sobrino, Juan Luis Segundo and Frei Betto, texts that bring to light the influence of the caribbean theology besides other material that evidence old and new interpreters. The concepts that mobilizes this research : speech, as expressed by Michel Foucault and Eni Orlandi, memory from Maurice Halbwacks e Jacques Le Goff, dialect,. Leandro Konder, marks, Carlo Ginzburg, phenomenology, Husserl,Heidegger, and image and imaginary, Castoriadis.(AU) / Ao escolher o tema A recepção da teologia de Bonhoeffer na América Latina, a intenção é problematizar a influência exercida pelo teólogo alemão Dietrich Bonhoeffer na teologia latino-americana, tratando-se do aporte de seus textos em solo latinoamericano, mas também de sua leitura, seleção e re-escritura crítica até nossos dias, quando completamos um século de seu nascimento. A investigação propõe-se a visibilizar o que em sua mensagem e/ou biografia, e de que forma, entusiasmou uma geração de jovens teólogos(as) protestantes e católicos latino-americanos(as), a partir de meados do século XX. Tomou-se por lócus fundamental à Escola Superior de Teologia (EST), da IECLB, ao ecumênico Instituto Superior Evangélico de Estudos Teológicos (ISEDET), de Buenos Aires, Argentina, também a um organismo para-eclesiástico, a Igreja e Sociedade na América Latina (ISAL). A base material privilegiada foi a produção teológica registrada em suas coleções de revistas periódicas, respectivamente, Estudos Teológicos, Cuadernos de Teología e Cristianismo y Sociedad. No entanto, também são analisadas algumas obras de teólogos católicos, dentre eles, Gustavo Gutiérrez, Jon Sobrino, Juan Luis Segundo e Frei Betto; textos referenciais que trazem à luz sua influência sobre a teologia caribenha; além de outros materiais que evidenciam os antigos e novos intérpretes. Os conceitos mobilizadores desta pesquisa são: discurso, conforme o expressam Michel Foucault e Eni Orlandi; memória, a partir de Maurice Halbwacks e Jacques Le Goff; dialética, Leandro Konder; fenomenologia, Husserl, Heidegger; marcas, Carlo Ginzburg e imagem/imaginário, Castoriadis.(AU)

Made available in DSpace on 2013-08-07T19:11:32Z (GMT). No. of bitstreams: 1 000423443-Texto+Completo-0.pdf: 832855 bytes, checksum: 995dda9b38fcb00bdf0249174789c1c7 (MD5) Previous issue date: 2010 / The present research deals with the concept of ethics of the responsibility developed by Dietrich Bonhoeffer before the autonomy present throughout the modern and post-modern world. Its relevance consists exactly in the fact that it points out the risks that the lack of ethical responsibility may cause within a plural society, affecting it on its fundamental human values. Bonhoeffer develops an observation of the reality of his age, in a context of nihilism, meaning crisis, decaying of moral values and privation of the truth. Its ethics, from Christological fundaments, is concretized upon the personal decision for the good. Good is synonym for doing God’s will, accepting to live in the world as it is, filled with bad and misfortunes. What distinguishes Bonhoeffer’s proposal is the fact that he takes the responsibility for the others in the urgency of the present. The whole problematic approached by Bonhoeffer identifies itself with current difficulties that permeate ethical field. Therefore, working the topic of ethics in Dietrich Bonhoeffer’s work, it will be possible to elaborate a parallel between the autonomy of the contemporary world, that sort of learned how to live without the need for God, and the necessity of a universal and transcendental ethics, based on “be-to-the-others” from Jesus Christ. The analysis begins raising biographical and bibliographical data of Bonhoeffer, and it is followed by some explanation about his ethical comprehension in the works Ethics and Letters and Papers from Prison; it still pervades his perception about secularization and its consequences, reaching the conclusion of a public theology as synthesis for ethics of responsibility in an adult world. / A pesquisa em questão trabalha aspectos da ética da responsabilidade desenvolvida por Dietrich Bonhoeffer ante a autonomia do mundo moderno e pós-moderno. Sua relevância consiste, justamente, em apontar os riscos que a falta de uma responsabilidade ética pode causar numa sociedade plural, afetando-a em seus valores humanos fundamentais. Bonhoeffer faz uma observação da realidade de sua época, num contexto de niilismo, crise de sentido, decadência de valores morais e privação da verdade. Sua ética, de fundamento cristológico, se concretiza na decisão pessoal pelo bem. Bem que é sinônimo do fazer a vontade de Deus, assumindo viver no mundo da forma como este se apresenta, com suas mazelas e infortúnios. O distintivo de sua proposta se encontra no assumir a responsabilidade pelos outros na urgência do presente. Toda problemática abordada por Bonhoeffer, se identifica com as dificuldades atuais que permeiam o campo ético. Por isso, trabalhando a questão ética em Dietrich Bonhoeffer, será possível elaborar um paralelo entre a autonomia do mundo contemporâneo, que aprendeu a viver sem precisar de Deus, e a necessidade de uma ética universal e transcendente, baseada no “ser-para-os-outros” de Jesus Cristo. A análise começa levantando dados biográficos e bibliográficos de Bonhoeffer, é seguida por uma explanação da sua compreensão ética nas obras Ética e Resistência e Submissão, perpassa ainda por sua percepção sobre a secularização e suas consequências, chegando à conclusão de uma teologia pública como síntese da ética da responsabilidade num mundo adulto.

Made available in DSpace on 2014-10-31T01:01:15Z (GMT). No. of bitstreams: 1 000462276-Texto+Completo-0.pdf: 1553404 bytes, checksum: a25969d3200f849d63fc6fb2453d0452 (MD5) Previous issue date: 2014 / This thesis reflects on the theme of Faith Experience and Discipleship, analyzed from the perspective of the theologian Dietrich Bonhoeffer. We seek to determinate how the experience of faith actually influences the genuine walk with Christ. In support of the issue, we have come through a literature review of the life and work of Dietrich Bonhoeffer. The first chapter discusses the historical context in which Bonhoeffer was inserted, as wars, the interwar period and Christianity, besides his biography. In the second chapter, from an analysis of his works, we seek to present his theology from the perspective of the experience of faith. In the third and final chapter, the focus is the experience of faith and discipleship of Christ itself. Analyzes the concepts, Dietrich Bonhoeffer and his experience of faith, salvation and martyrdom, and a brief analysis of the Theology and Pentecostal movement, helping to affirm the need for a genuine experience of faith to a real following of Christ. / Esta dissertação reflete sobre o tema Experiência de Fé e o Seguimento de Cristo, analisado pela ótica do Teólogo Dietrich Bonhoeffer. Buscamos averiguar em que medida a experiência de fé de fato influencia na genuína caminhada com Cristo. Para fundamentar a questão, percorremos, através de uma análise bibliográfica, a vida e a obra de Dietrich Bonhoeffer. No primeiro capítulo, apresentamos o contexto histórico em que Bonhoeffer estava inserido, como guerras, período entre guerras e o Cristianismo, além de sua biografia. No segundo capítulo, a partir de uma análise de suas obras, buscamos apresentar sua teologia, sob a ótica da experiência de fé. No terceiro e último capítulo, o enfoque é a experiência de fé e o seguimento de Cristo propriamente dito. Analisam-se os conceitos, Dietrich Bonhoeffer e sua experiência de fé, salvação e martírio. Apresenta-se também uma breve análise do movimento pentecostal e da Teologia, contribuindo para afirmar a necessidade de uma experiência de fé genuína para um real seguimento de Cristo.

In this study, we have considered if, how, or to what extent emerging Christian expressions within the context of the Emerging Church (EC) movement, and related Emerging Missional partners and postcedents, might reform, contextualize, innovate, or revise Christian forms, language, practices, or doctrines to reform the church and inculturate the gospel in postmodern contexts, while retaining continuity and congruence with apostolicity and orthodoxy. We also wished to see if, how, or to what extent EC voices considered accountability to apostolicity and orthodoxy and, if not, to what they were accountable and also to what extent they remain authentically Christian. We have done so by examining the perspectives of leading EC authors, practitioners, and current and historical conversation partners including Vincent of Lérins and Dietrich Bonhoeffer, using historical, theological, ethnographic and narrative inquiry and analysis methods. Our review of literature from EC authors provides insights into debates that led to fracturing of the EC movement and that offer challenges to orthodoxy. Our analysis also reveals methods EC authors appealed to in order to justify their views, or defense or revisions of core historic doctrines. When they rarely appealed to orthodoxy, there were two common but divergent approaches in which orthodoxy was either viewed as a system of beliefs, in which one could treat orthodox doctrines trans-subjectively, or else as being subjectively grounded in the incarnate Christ, in which accountability to Christ was primarily evidenced in materialist acts. We also placed our analysis of key EC sources and their approaches to apostolicity and orthodoxy in conversation with the historical perspectives of Vincent of Lérins and Dietrich Bonhoeffer, as well as with current EC practitioners, via an ethnographic questionnaire. We found that Vincent’s method of consensual orthodoxy, instead of seeing orthodoxy as a system of universal beliefs, or as entirely subjective, appeared to center orthodoxy in the unified life of the Body of Christ in which doctrine may grow and, yet, its apostolic meaning is safeguarded by requiring Christians to surrender current interpretations of Scripture to the universal ecumenical consensus of the Body of Christ through history. Then too, our review of Bonhoeffer’s works reveals the ways that he provides room for questioning and flexibility, while holding that the creedal beliefs and sacred practices of the apostolic faith must be surrendered to as-is, as agents of revelation. In further analysis of primary sources and ethnographic responses, the study also reveals a third EC approach to apostolicity and orthodoxy, in which, in synergy with Vincent and Bonhoeffer, orthodox doctrine is seen as the unified faith, obedience, worship, and witness of the Body of Christ, and in which body doctrine may contextually grow in faithful alignment with apostolicity. Additionally, we considered Vincent’s method as providing orthodox EC voices a rule to guide contextual listening, inculturation and growth of doctrine while ensuring continuity and congruity with apostolicity. / Thesis (PhD)--University of Pretoria, 2018. / Church History and Church Policy / PhD / Unrestricted

Philosophiae Doctor - PhD / This study will contribute to the substantial corpus of secondary scholarship on the life, ministry, and theology of the German theologian, church leader, and modern-day martyr Dietrich Bonhoeffer (1906-1945). Bonhoeffer’s legacy has also elicited considerable interest in the South African context, concerning a wide variety of themes such as the Confessing Church movement, secularisation, discipleship, confessing guilt, spirituality, and ethics. The critical question articulated by Bonhoeffer predominantly in his Letters and Papers from Prison, namely ‘Who is Jesus Christ, for us, today?’ has been raised by different generations of South African theologians in rapidly changing contexts. This study will concentrate on Bonhoeffer’s own Christology. The focus will be not so much on the significance of the life and ministry of Jesus Christ within a particular social context, but on how Bonhoeffer understands the person of Christ. More specifically, the problem investigated in this study is how Dietrich Bonhoeffer’s evolving views on the so-called ‘two natures’ of Christ should be understood. The Nicene confession,’ that Jesus Christ is Lord, that he is ‘truly God’ and ‘of one being with the Father, ’ prompted considerable reflection in Patristic Christianity. One crucial question was how the confession of the divinity of Christ reconciles with the humanity of Jesus of Nazareth portrayed so vividly in the canonical gospels. The formulation of the Council of Chalcedon, namely that one may speak of ‘two natures’ and ‘one person,’ has never been satisfactory and prompted further controversy but remains a point of reference in ongoing Christological debates to this day. The question, therefore, raised: How does Bonhoeffer understand the relationship between the ‘divine’ and the ‘human’ nature of Jesus Christ? This question is pertinent given the consistent Christological concentration in Bonhoeffer’s theology (even to the point of a Trinitarian reductionism), his increasing emphasis on a ‘this-worldly’ understanding of God’s transcendence and his consistent Lutheran intuition that the finite can indeed contain the infinite. Bonhoeffer’s Christology has been the subject of much scholarly interest. There is consensus that his Christology remains not only incomplete but also unresolved. A core problem in this regard is his understanding of the divine nature of Christ – which he assumes but of which he does not offer any full account. This study will contribute to the available literature by exploring Bonhoeffer’s understanding of the ‘two natures’ of Christ based on the primary and secondary research with specific reference to Sanctorum Communio (1927/1963), Act and Being (1930/1996), Christology, Discipleship (1937/1959), Ethics (1955, 6th edition and 2005, new critical edition) and Letters and Papers from Prison (2010). There has been considerable controversy in Bonhoeffer scholarship regarding the continuity and discontinuity in Bonhoeffer’s theological thinking from his student years to his death in 1945. It would, therefore, be wise to allow for Bonhoeffer’s ‘evolving’ views on the ‘two natures’ of Jesus Christ to speak for itself. This study will seek to describe and assess (in terms of Bonhoeffer’s sources and secondary scholarship) Bonhoeffer’s views in each of his main works to trace the developments in his thinking.

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The legacy of Dietrich Bonhoeffer has largely been dependent upon the understanding of his position of pacifism and just war in the context of the Second World War. His own writings and presentations, particularly ones advocating for pacifism, seem contrary to his actions and involvement in the resistance movement against Nazi Germany. Scholars on both sides of this debate have presented compelling evidence to sway their audience one way or the other concerning Bonhoeffer's ethical position. This debate is further complicated by Bonhoeffer's own view of his life as a "straight and unbroken course." As many have claimed Bonhoeffer's ethics to justify their own stance on pacifism and just-war, the purpose of this paper is to determine if such claims are warranted. This paper seeks to investigate such claims by looking at Bonhoeffer's own writings throughout the course of his life. It traces his biography in attempts to place his writings in context. While many of his writings are important in understanding Bonhoeffer's worldview, this paper largely focuses on Sanctorum Communio as the basis for his theological framework, and his publications of Discipleship and Ethics wherein lies the tensions of understanding his position. This paper will attempt to show that while Bonhoeffer was not against pacifism and in fact advocated for peace, his contextual ethics serves as strong evidence that he was not a pacifist according to its most basic definition.

[pt] O trabalho caracteriza o dualismo no protestantismo brasileiro. Com base na análise da vida e obra Dietrich Bonhoeffer apresenta estratégias capazes de iluminar a prática da Igreja Batista no país. Primeiramente apresenta- se o problema que instigou a pesquisa: os efeitos prejudiciais do dualismo para a propagação do Evangelho. Afirma-se, também, a necessidade de uma visão integrada do ser humano que resulte em prática e teologia que considerem a inseparabilidade entre mística (vida voltada para o transcendente) e militância (vida inserida e atuante no mundo). Em seguida, trata-se do processo e estratégias pedagógicas de penetração dualista no cristianismo e da formação da teologia e da doutrina batista brasileira. Por fim, o estudo da reflexão teológica e experiência pessoal de Bonhoeffer, procura extrair maneiras de articular as dimensões espiritual e prática da vida cristã e de, assim, informar maneiras renovadas de um proceder cristão que supere o dualismo. Desse estudo, cinco pontos foram tomados como pistas para essa superação: o amor a Deus e ao próximo; a inserção da Igreja no mundo; a Igreja tomada como comunidade viva; a visão ecumênica e a dimensão ética da fé. / [en] This work characterizes dualism in Brazilian Protestantism. Based on an analysis of the life and works of Dietrich Bonhoeffer, it presents strategies able to shine some light on the practice of the Brazilian Baptist Church in the country. Firstly, the research problem is presented: the harmful effects of dualism on the spread of the Gospel. The need for an integrated perspective of the human being, one that results in a practice and a theology that consider the inseparability between mysticism (life oriented to the transcendent) and militancy (life inserted and active in the world), is also affirmed. Next, the process and pedagogical strategies through which dualism penetrated Christianity and the formation of Brazilian Baptist theology and doctrine are discussed. Finally, the study of the theological reflection and personal experience of Bonhoeffer aims at gathering ways to articulate spiritual and practical dimensions of Christian life and, therefore, at offering renewed forms of Christian practice that surpass dualism. Out of this study five suggestions are given for overcoming dualism: love for God and the neighbor, insertion of the church in the world, the church taken as a living community, ecumenical vision, and, the ethical dimension of faith.