|Publisher:||Simon & Schuster|
|Publish Date:||Jun 1995|
|Number of Pages:||380|
|Shipping Weight (in pounds):||0.8|
|Product in Inches (L x W x H):||5.5 x 8.5 x 1.0|
Born in 1906 in Breslau, Germany, now part of Poland, Dietrich Bonhoeffer became a radical theologian. He was raised in a home where the intellect was honored. His father was a physician and professor of psychiatry at the University of Berlin. Such scholars as the church historian Adolph Avon Harnack, the theologian and soc io historian Ernst Troeltsch, and Max Weber, a founder of modern sociology, were frequent guests of the Bonhoeffers.
A precocious student who evidenced a degree of independence of thought that was at odds with the reverence in which his fellow students held their professors, Bonhoeffer decided early on the church and theology as his life's work. He was a product of liberal studies that were greatly influenced by Karl Barth. Bonhoeffer's doctoral dissertation, Sanctorum Communio: A Dogmatic Investigation of the Sociology of the Church, was published in 1930, at the time he was teaching theology at the University of Berlin.
A year's study in the United States followed and leadership of the World Alliance of Churches, where his flair for languages and his genial disposition won him many friends. His American and British friends tried unsuccessfully to dissuade him from returning to Germany after the rise of Hitler in 1932. But Bonhoeffer returned, and joining the so-called Confessing Church of those who resisted Germanizing the church, he conducted an illegal seminary in Finkenwalde.
Out of this experience came his Life Together; out of his struggles to encourage Christians to resist the Nazis came The Cost of Discipleship, his study of the Sermon on the Mount. Although Bonhoeffer escaped military duty by joining the intelligence service, he was eventually arrested and imprisoned by the Gestapo and was linked to the attempt on Hitler's life. His Letters and Papers from Prison (translated in 1953), was his testimony of faith; the writing gave the American death of God movement the term religionless Christianity. Bonhoeffer was killed in 1945 while he was in prison in Flossenburg.
|General editor's forword to Dietrich Bonhoeffer works|
|Editor's introduction to the English edition|
|Manuscripts in a reconstructed writing sequence|
|Christ, reality, and good : Christ, church, and world|
|Ethics as formation|
|Heritage and decay|
|Guilt, justification, renewal|
|Ultimate and penultimate things|
|History and good |
|History and good |
|God's love and the disintegration of the world|
|Church and world I|
|On the possibility of the church's message to the world|
|The "ethical" and the "Christian" as a topic|
|The concrete commandment and the divine mandates|
|Editors' afterword to the German edition|
|Chronology of Ethics|
|Preparing the German edition of Ethics|
|Arrangements of Ethics|
|Facsimile pages, "heritage and decay|
The Christian does not live in a vacuum, says the author, but in a world of government, politics, labor, and marriage. Hence, Christian ethics cannot exist in a vacuum; what the Christian needs, claims Dietrich Bonhoeffer, is concrete instruction in a concrete situation. Although the author died before completing his work, this book is recognized as a major contribution to Christian ethics.
The root and ground of Christian ethics, the author says, is the reality of God as revealed in Jesus Christ. This reality is not manifest in the Church as distinct from the secular world; such a juxtaposition of two separate spheres, Bonhoeffer insists, is a denial of God's having reconciled the whole world to himself in Christ. On the contrary, God's commandment is to be found and known in the Church, the family, labor, and government. His commandment permits man to live as man before God, in a world God made, with responsibility for the institutions of that world.
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