By Christiane Tietz, Jens Zimmermann
Bonhoeffer’s stance on political matters has been the focal point of substantial examine. inadequate cognizance has been given, even if, to the theoretical foundations of Bonhoeffer’s political theology, that's, to the elemental parts and ideas that form his realizing of religion’s relation to politics. This quantity goals to redress this oversight in Bonhoeffer reviews. The amassed essays convey how Bonhoeffer’s theological middle convictions ended in assumptions in regards to the nature and target of politics that stay appropriate for this present day. The contributions to this quantity record the 4th overseas Bonhoeffer Colloquium which came about in Mainz, Germany, in 2010 and used to be funded by way of the Fritz-Thyssen-Foundation.
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Additional info for Bonhoeffer, Religion and Politics: 4th International Bonhoeffer Colloquium
In response, the educated middle class undertook what Ringer calls a “retrospective self-analysis,” a narration and restatement of the traditional 19 Bonhoeffer, “Thoughts on William Paton’s Book The Church and the New Order,” in: Conspiracy and Imprisonment: 1940–1945 (DBWE 16), 532. 20 Cf. Fritz Ringer, The Decline of the German Mandarins: The German Academic Community 1890–1933. Hanover: University Press of New England 1990, 14–16. 44 Michael P. 21 Although the battle over the history and future of German values was in many ways internal to Germany, the educated classes developed the habit of projecting the threatening values onto Germany’s western neighbors.
18f. Bonhoeffer’s Concept of the West 49 apart’ what belongs together under God’s rule. On my reading, Bonhoeffer corrects the two-realms doctrine, characteristic of much twentieth-century Lutheran social ethics, with what he takes to be the authentic Lutheran doctrine of the two kingdoms. 41 Bonhoeffer rejects the two-realms doctrine and endorses the two-kingdoms doctrine. If, as I argue, Bonhoeffer endorses the two-kingdoms doctrine as the authentic form of the Abendland, what political consequences follow?
Willem A. Visser’t Hooft: “The Church and the New Order in Europe,” 534. Christ’s Lordship and Politics: Visser ‘t Hooft and Bonhoeffer 57 Bonhoeffer’s claim regarding Christ’s kingship constitutes an organizing theme which he develops in the Ethics manuscripts and related writings from this period. ”8 On Visser ‘t Hooft’s own part, the Kingship of Christ was an essential theme of the German and Dutch church struggles to which he was deeply committed. : He remembers how, “Bonhoeffer told us of the approach he was taking in his Ethics.