By Michael P. DeJonge
In Dietrich Bonhoefferas writings, Martin Luther is ubiquitous. Too frequently, notwithstanding, Bonhoefferas Lutheranism has been put aside with less argumentative paintings than is suitable in mild of his sustained engagement with Luther. hence, Luther is still a mostly untouched hermeneutic key in Bonhoeffer interpretation. In 'Bonhoeffer's Reception of Luther', Michael P. DeJonge offers Bonhoeffer's Lutheran theology of justification concerned about the interpersonal presence of Christ in be aware, sacrament, and church. The bridge among this theology and Bonhoefferas ethical-political reflections is his two-kingdoms pondering. Arguing that the common failure to attach Bonhoeffer with the Lutheran two-kingdoms culture has offered a significant predicament in interpretation, DeJonge exhibits how this custom informs Bonhoeffer's reflections on battle and peace, in addition to his realizing of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds mild on his pondering, lends it coherence, and is sensible of differently tricky interpretive difficulties. 0What may perhaps in a different way look as disparate, even contradictory moments or subject matters in Bonhoeffer's theology can usually be learn by way of a constant dedication to a simple Lutheran theological framework deployed in response to dramatically altering circumstances. Read more...
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Additional resources for Bonhoeffer’s reception of Luther
A Brief Explanation of What to Look for and Expect in the Gospels,” LW 35:119. See Oswald Bayer, Martin Luther’s Theology: A Contemporary Interpretation, trans. Thomas H. Trapp (Grand Rapids: Eerdmans, 2008), 63–4. 49. 100 Holl, “Die Rechtfertigungslehre in Luthers Vorlesung über den Römerbrief,” 121. 49. 28. 102 “The History of Twentieth-Century Systematic Theology,” DBWE 11:218. Bonhoeffer there states that Holl’s position has been “[r]efuted by Gogarten and H. M. 104 Bonhoeffer picks up and elaborates many of the exegetical elements of this discussion in the lecture course on Genesis 1–3 that was later published as Creation and Fall.
What Luther experienced in the conscience was, to use the classical theological language of the Reformation, justiﬁcation by grace. The monastic system to which Luther had committed himself was imbued with the logic of merit. The monastic “vow itself was valued as extraordinarily meritorious. Moreover, the monk was in a position to fulﬁll the Christian’s supreme obligation—wholehearted love to God—more freely and therefore more perfectly . . ” We cannot earn our salvation. Rather, “God freely gives” it.
The distinction between the two moments of justiﬁcation—the forensic, eternal moment and the effective, historical process—provides the backdrop for understanding Holl’s account of Christ’s work. ”90 This, then, is the eschatological moment of justiﬁcation, where the believer glimpses the union with God and experiences the beginning of the process that will make her worthy of that union. For this union, no mediator is necessary. Thus in the forensic and eternal moment of justiﬁcation, Christ steps into the background.