[pt] Esta dissertação tem por objetivo analisar a vida de Dietrich Bonhoeffer dentro do contexto da Alemanha no início do século XX. A sua vida se desenrolou como um homem que foi movido pela fé e a recepção de um chamado divino no mundo. Nos primeiros capítulos o leitor é situado nos anos iniciais de Dietrich Bonhoeffer, seu nascimento e a sua família. Em seguida são relatados sua formação teológica e seus primeiros passos no ministério pastoral. O texto continua com à ascensão do partido nazista e sua consolidação no poder, assim como o uso do aparelhamento do Estado alemão para aliciar as igrejas de diferentes confissões para a prática da doutrinação nazista. É abordado a teologia do Reich, a sua forma e a movimentação política, como o induzimento ao alemão comum a entender a raça ariana como superior a outros grupos e uma visão deturpada do evangelho. É exposta a resistência de Dietrich Bonhoeffer tratada em três frentes amplas que estão diluídas pela dissertação. Uma resistência teológica: que com seus sermões nos diferentes púlpitos, na rádio, na rua, dentro da sua família, e até no encarceramento contribuíram ao enfrentar Hitler e o nazismo. Procurou abrir os olhos dos alemães para realmente enxergar o mal que o nazismo representou. Uma resistência eclesiástica: por não aceitar que diversas confissões, incluindo a sua igreja, o parágrafo ariano no luteranismo. Como única saída se desligou da igreja, aceitando o convite do pastor Niemöller para dirigir um seminário totalmente à margem do Estado Alemão, para iluminar as jovens mentes a resistir ao mal que a imperava. Uma resistência política: Bonhoeffer levou informações para os seus aliados na Inglaterra através do bispo George Bell que foi o seu contato. Também participou de uma operação para a retirada dos judeus da Alemanha para à Suíça. Ele estava envolvido em um círculo de resistência com a finalidade do assassinato de Hitler. Como cidadão expressou sua atividade política daquilo que acreditava ser o certo e o ético a se cumprir como cristão. Por último é apresentado a sua prisão, os anos finais que contribuíram para o amadurecimento teológico e o crescimento da sua fé. A sua morte é tratada no texto como um martírio moderno, mesmo com a existência de contornos políticos. / [en] This Thesis aims to analyze the life of Dietrich Bonhoeffer within the context of Germany in the early twentieth century. His life unfolded as a man who was moved by faith and the reception of a divine call in the world. In the first chapters the reader is placed in the early years of Dietrich Bonhoeffer, his birth and his family. Then his theological formation and his first steps in the pastoral ministry are reported. The text continues with the rise of the Nazi party and its consolidation in power, as well as the use of the apparatus of the German State to entice churches of different confessions to practice Nazi indoctrination. The theology of the Reich, its form and political movement are addressed, as well as the induction of the common German to understand the Aryan race as superior to other groups and a distorted view of the gospel. Dietrich Bonhoeffer s resistance is treated on three broad fronts that are diluted by the thesis. A theological resistance: that with his sermons in different pulpits, on the radio, on the street, within his family, and even in prison, he contributed to facing Hitler and Nazism. He sought to open the eyes of Germans to really see the evil that Nazism represented. An ecclesiastical resistance: for not accepting that several confessions, including your church, the Arian paragraph in Lutheranism. As the only way out, he left the church, accepting Pastor Niemöller s invitation to lead a seminar completely outside the German State, to enlighten young minds to resist the evil that reigned there. A political resistance: Bonhoeffer took information to his allies in England through Bishop George Bell who was his contact. He also participated in an operation to remove Jews from Germany to Switzerland. He was involved in a resistance ring for the purpose of assassinating Hitler. As a citizen, he expressed his political activity of what he believed to be the right and ethical thing to do as a Christian. Finally, his imprisonment is presented, the final years that contributed to his theological maturity and the growth of his faith. His death is treated in the text as a modern martyrdom, even with the existence of political contours.

[pt] A presente tese tem por objetivo analisar a teologia pública brasileira, a partir da ética da responsabilidade de Dietrich Bonhoeffer. Nós nos propomos ao seguinte desafio na problemática: em que circunstâncias a ética da responsabilidade bonhoefferiana pode contribuir para a teologia pública brasileira? Para enfrentar tamanho desafio escolhemos na dimensão geral da pesquisa um caminho metodologicamente dialético, à medida que avaliamos amplamente os pormenores da teologia pública brasileira e da ética da responsabilidade bonhoefferiana, alcançamos uma reflexão dialógica e propositiva. De maneira específica, o desenvolvimento da tese será dividido em cinco partes. Na primeira parte faremos uma análise histórica do desenvolvimento da teologia pública brasileira no século XX, abrangendo os diálogos com escolas internacionais de teologia pública e as produções a partir dos institutos de pesquisa e propagação acadêmica, sendo o nosso status quaestionis. Na segunda parte, faremos um recorte conceitual dentro da teologia pública brasileira, esse recorte se desvelou após a reflexão sobre o papel da teologia na sociedade e o seu diálogo com a esfera pública. Definimos essa sistematização como teologia da cidadania. Na terceira parte, nós nos debruçamos sobre a vida e obra de Dietrich Bonhoeffer, evidenciando o vívido entrelaçamento entre teologia e prática de vida. Na quarta parte, faremos um recorte conceitual de sua teologia, no caso a sua ética da responsabilidade, a partir de textos selecionados. Por fim, iremos propor um diálogo para avaliar caminhos e desafios entre a teologia da cidadania e a ética da responsabilidade bonhoefferiana. Como resultado, este trabalho espera trazer pontos de contato que privilegiam ações teológicas ético/responsáveis na sociedade em prol do bem comum e valorização do ser humano. / [en] This thesis aims to analyze Brazilian public theology, based on Dietrich Bonhoeffer s ethics of responsibility. We propose the following challenge in the problem: under what circumstances can Bonhoeffer s ethics of responsibility contribute to Brazilian public theology? To face such a challenge, we chose a dialectical methodological path in the general dimension of the research, as we broadly evaluate the details of Brazilian public theology and Bonhoeffer s ethics of responsibility, reaching a dialogic and propositional reflection. Specifically, the development of the thesis will be divided into five parts. In the first part, we will carry out a historical analysis of the development of Brazilian public theology in the 20th century, encompassing dialogues with international schools of public theology and productions from research institutes and academic propagation, being our status quaestionis. In the second part, we will make a conceptual cut within Brazilian public theology, this cut unfolded after reflecting on the role of theology in society and its dialogue with the public sphere. We define this systematization as theology of citizenship. In the third part, we delve into the life and work of Dietrich Bonhoeffer, highlighting the vivid interweaving between theology and life practice. In the fourth part, we will make a conceptual cut of his theology, in this case his ethics of responsibility, based on selected texts. Finally, we will propose a dialogue to evaluate paths and challenges between the theology of citizenship and Bonhoeffer s ethics of responsibility. As a result, this work hopes to emphasize points of contact that privilege ethical/responsible theological actions in society for the common good and the valorization of the human being.

Gemenskap är eftersträvansvärt för de flesta människor. Samtidigt är många gemenskaper relativt homogena och likriktade. På ett liknande sätt är många kristna församlingsgemenskaper uppbyggda, dvs. de är gemenskaper där mångfalden får svårt att hävda sig. Kan teologin bidra med öppningar i ett samtal om gemenskap och mångfald i den kristna församlingen och i mänskligt samliv? Denna avhandling utgår från hur man inom två konkreta församlingar i Svenska kyrkan talar om identitet och pluralism och försöker komma till rätta med att man har olika tankefigurer för hur en församlingsgemenskap skall kunna innefatta mångfald. Församlingarnas svårigheter pekar mot ett allmänkyrkligt dilemma, kanske allmänmänskligt: Hur förena gemenskap och mångfald? Dietrich Bonhoeffer är en teolog som i sina skrifter diskuterade just denna problematik, först som ung i avhandlingen Sanctorum Communio, senare som ledare för prästseminariet i Finkenwalde i boken Life Together och slutligen som motståndsman under krigsåren i det som var avsett att bli hans magnum opus, Ethics. Utifrån Bonhoeffers teologiska diskussion blir det viktigt att möta församlingarnas praktiska dilemma genom ansvarigt handlande i den konkreta situationen, att försöka gestalta en församlingsgemenskap som bejakar olikhet, medveten om mångfalden och om att varje handling hotar att utestänga några. / Most people strive for fellowship. However, most communities and fellowships are fairly homogenous and uniform. Many Christian parish fellowships are built in a similar fashion; they are, in other words, fellowships where pluralism has a hard time asserting itself. Could theology possibly contribute to opening up for discussions regarding community and pluralism in the Christian church and in social life? This dissertation takes its starting point in how two actual parishes in Sweden talk about identity and pluralism and how they try to come to grips with the fact that in each parish there are different mental figures as to how parish fellowship might include pluralism. The difficulties facing the parishes point to a dilemma facing all churches, and possibly all human beings: How to unite fellowship and pluralism? Dietrich Bonhoeffer is a theologian who in his writings discussed this very issue, first as a young man in his dissertation Sanctorum Communio, then later as the leader of the Seminary at Finkenwalde in his book Life Together and finally as a member of the resistance movement during WWII in what was meant to be his magnum opus, Ethics. Based on the theological discussion of Bonhoeffer, it becomes an important task to address the practical dilemma of the churches through responsible action in the practical situation; to try to model a community that includes otherness, at the same time being aware ofthe plurality and that each action may threaten to shut some people out.

Made available in DSpace on 2016-08-03T12:20:57Z (GMT). No. of bitstreams: 1 Adriani Milli.pdf: 1717178 bytes, checksum: ab4d894d16acfce757d4d059aa126d04 (MD5) Previous issue date: 2009-12-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The critique of religion is a recurrent theme on modern thought and appears even in the theology of this period. In this context, the present study focus on the comparison of the critique on religion in Karl Barth and Dietrich Bonheffer s thought. Therefore, the dissertation is organized in four main parts. Initially, it s done a contextualization of the western conception on religion and it s modern critique, including the theological ambit. Next, it s describe the conception and the critiques of religion on Barth and Bonhoeffer`s thought. Finally, a comparison it s made between both authors, on which delineate approximations and dissimilitudes of the critiques on religion of this two theologians. In a broad way, these two critiques indicate distortions of Christianity and proposals of restorations. As a key to comparison is the perception that Barth criticize religion on the perspectives of revelation, whereas Bonhoeffer makes his criticism on the perspective of life.(AU) / A crítica da religião é um tema recorrente no pensamento moderno e aparece até mesmo na teologia desse período. Nesse contexto, o presente estudo procura comparar a crítica da religião no pensamento de Karl Barth e Dietrich Bonhoeffer. Para tanto, a dissertação está organizada em quatro partes principais. Inicialmente, é feita uma contextualização da concepção ocidental de religião e sua crítica moderna, inclusive no âmbito teológico. A seguir são descritas a concepção e a crítica da religião no pensamento de Barth e Bonhoeffer. Finalmente, é realizada uma comparação entre ambos, que procura delinear aproximações e distanciamentos da crítica da religião desses dois teólogos. De maneira ampla, as duas críticas apontam distorções do Cristianismo e indicam propostas de restauração. Como chave geral de comparação está a percepção de que Barth critica a religião n a perspectiva da revelação enquanto Bonhoeffer faz sua crítica na perspectiva da vida.(AU)

[pt] A contribuição de Dietrich Bonhoeffer para a teologia do século XX é imensurável pela sua dedicação pastoral à igreja cristã, bem como pelo empenho e rigor acadêmico e teológico. O mártir luterano é o tema principal dessa dissertação, principalmente no que concerne ao seu pensamento sobre a esperança. Fez-se, pois, uma exposição da sua biografia, a fim de se perceber o quanto o contexto histórico e social é importante para suas obras e posicionamentos, e que já evidencia a perspectiva escatológica latente do autor. Em seguida, a apresentação de temas fundamentais da teologia de Bonhoeffer, como a eclesiologia e cristologia, serve de base para se definir a esperança que se faz presente, ainda que de forma secundária, nos seus escritos. Por fim, define-se o tema da ética do discipulado como a esperança bonhoefferiana, por ser o modo próprio do ser cristão, fundamentada nos conceitos de penúltimo, último e preparação do caminho. Todos estão presentes em Ética e moldam o pensamento teológico do autor, que traz a escatologia, como o último, para o presente, penúltimo, isto é, que apresenta o ethos cristão – discipulado – como a preparação do caminho para a volta do Nazareno. / [en] Dietrich Bonhoeffer s contribution to 20th century theology is immeasurable, for his pastoral dedication to the christian church as well as his academic and theological commitment and rigor. The Lutheran martyr is the main theme of this dissertation, especially regarding his thinking about hope. Therefore, an exposition of his biography was made, in order to understand how important the historical and social context is for his works and positions, and which already shows the latent eschatological perspective of the author. Then, the presentation of fundamental themes of Bonhoeffer s theology, such as ecclesiology and christology, serves as a basis for defining the hope that is present, albeit in a secondary way, in his writings. Finally, the theme ethics of discipleship is defined as the bonhoefferian hope, as it is the proper way of being a christian, based on the concepts of penultimate, ultimate and preparation of the way. All are present in Ethics and shape the author s theological thought, which brings eschatology, as the ultimate, to the present, penultimate, that is, which presents the christian ethos - discipleship - as the preparation of the way for the back from the Nazarene.

No description available.

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.

Dietrich Bonhoeffer offers a vibrant, theological depiction of the self constituted by and for the other in responsibility. The thesis argues that the concept of orientation is crucial for understanding this self; the self is a being oriented to, or away from, the other. To grasp the distinctiveness of Bonhoeffer’s self this thesis aims to open up critical conversation with his historical contemporaries, Emmanuel Levinas and Simone Weil. Like Levinas, Bonhoeffer depicts the self as confronted by the other. Yet unlike Levinas, Bonhoeffer’s other does not render the self a ‘host-hostage’. An oriented self, grounded in Bonhoeffer’s theology, is neither dominating nor other-dominated. Bringing Bonhoeffer and Weil into critical dialogue with one another helps to describe the precise way in which the self is responsible for the other. Conversation with Weil refines Bonhoeffer’s account of responsibility by integrating her account of attention into his account of existing on behalf of another. It is also neither self-affirming nor self-negating. The first chapter outlines two recent conceptions of the self as oriented; but each, as will be demonstrated, does not recognise fully the ethical contours of the oriented self. The second chapter examines in detail Bonhoeffer’s contributions to a Christological account of the responsibly oriented self. Integral to this account are the images of ‘the heart turned in on itself’ (cor curvum in se) and Christ who is fundamentally ‘for’ the other. The third chapter converses with Emmanuel Levinas, both constructively and critically. Of help is Levinas’s reading of the other as a confrontation to the self. His rendering of the other as dominating, or holding hostage, the self is a serious issue. Such a construction resists positive elements of the self-other relation. The fourth chapter investigates what conversation with Simone Weil can offer to Bonhoeffer’s framework. Her concept of attention helps to articulate how the self becomes a self through engagement with another. The fifth chapter presents Adolph Eichmann, as portrayed by Hannah Arendt, as the supreme and pivotal opposite of attentive responsibility. In Eichmann’s irresponsibility and disunity [while doing his ‘duties’] one finds justification for a fundamental re-working of ethics in a Bonhoefferian vein. The image of the ethically blind cor curvum in se exposes Eichmann’s fundamental issue. In contrast, Bonhoeffer’s ethically oriented self both perceives the other and gives of itself as for that other.

Made available in DSpace on 2015-04-15T12:50:18Z (GMT). No. of bitstreams: 1 423443.pdf: 832855 bytes, checksum: 995dda9b38fcb00bdf0249174789c1c7 (MD5) Previous issue date: 2010-03-29 / A pesquisa em quest?o trabalha aspectos da ?tica da responsabilidade desenvolvida por Dietrich Bonhoeffer ante a autonomia do mundo moderno e p?s-moderno. Sua relev?ncia consiste, justamente, em apontar os riscos que a falta de uma responsabilidade ?tica pode causar numa sociedade plural, afetando-a em seus valores humanos fundamentais. Bonhoeffer faz uma observa??o da realidade de sua ?poca, num contexto de niilismo, crise de sentido, decad?ncia de valores morais e priva??o da verdade. Sua ?tica, de fundamento cristol?gico, se concretiza na decis?o pessoal pelo bem. Bem que ? sin?nimo do fazer a vontade de Deus, assumindo viver no mundo da forma como este se apresenta, com suas mazelas e infort?nios. O distintivo de sua proposta se encontra no assumir a responsabilidade pelos outros na urg?ncia do presente. Toda problem?tica abordada por Bonhoeffer, se identifica com as dificuldades atuais que permeiam o campo ?tico. Por isso, trabalhando a quest?o ?tica em Dietrich Bonhoeffer, ser? poss?vel elaborar um paralelo entre a autonomia do mundo contempor?neo, que aprendeu a viver sem precisar de Deus, e a necessidade de uma ?tica universal e transcendente, baseada no ser-para-os-outros de Jesus Cristo. A an?lise come?a levantando dados biogr?ficos e bibliogr?ficos de Bonhoeffer, ? seguida por uma explana??o da sua compreens?o ?tica nas obras ?tica e Resist?ncia e Submiss?o, perpassa ainda por sua percep??o sobre a seculariza??o e suas consequ?ncias, chegando ? conclus?o de uma teologia p?blica como s?ntese da ?tica da responsabilidade num mundo adulto.

Made available in DSpace on 2015-04-15T12:50:31Z (GMT). No. of bitstreams: 1 462276.pdf: 1553404 bytes, checksum: a25969d3200f849d63fc6fb2453d0452 (MD5) Previous issue date: 2014-08-29 / 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 disserta??o reflete sobre o tema Experi?ncia de F? e o Seguimento de Cristo, analisado pela ?tica do Te?logo Dietrich Bonhoeffer. Buscamos averiguar em que medida a experi?ncia de f? de fato influencia na genu?na caminhada com Cristo. Para fundamentar a quest?o, percorremos, atrav?s de uma an?lise bibliogr?fica, a vida e a obra de Dietrich Bonhoeffer. No primeiro cap?tulo, apresentamos o contexto hist?rico em que Bonhoeffer estava inserido, como guerras, per?odo entre guerras e o Cristianismo, al?m de sua biografia. No segundo cap?tulo, a partir de uma an?lise de suas obras, buscamos apresentar sua teologia, sob a ?tica da experi?ncia de f?. No terceiro e ?ltimo cap?tulo, o enfoque ? a experi?ncia de f? e o seguimento de Cristo propriamente dito. Analisam-se os conceitos, Dietrich Bonhoeffer e sua experi?ncia de f?, salva??o e mart?rio. Apresenta-se tamb?m uma breve an?lise do movimento pentecostal e da Teologia, contribuindo para afirmar a necessidade de uma experi?ncia de f? genu?na para um real seguimento de Cristo.