The first of the chronological volumes in this acclaimed critical edition of Bonhoeffer’s work gathers his 100 earliest letters and journals from after the First World War through his graduation from Berlin University. It also contains his early theological writings up to his dissertation. These 17 works include, for example, works on the patristic period for Adolf von Harnack, on Luther’s moods for Karl Holl, on biblical interpretation for Professor Reinhold Seeberg, as well as essays on the church and eschatology, reason and revelation, Job, John, and even joy. Rounding out this picture of Bonhoeffer’s nascent theology are his sermons from the period, along with his lectures on homiletics, catechesis, and practical theology.
In translation for the first time, these writings show Dietrich Bonhoeffer as pastor and theologian alert to his times and developing the formative themes of his religious worldview.
In the Logos edition, this valuable volume is enhanced by amazing functionality. Scripture citations link directly to English translations, and important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
Dietrich Bonhoeffer (1906–1945) a German theologian, pastor, and ecumenist, was a professor in Berlin, an uncompromising teacher in the Confessing Church, and a consistent opponent of National Socialism. Executed by Hitler at the end of World War II, his influence continues today as one of the most important theologians of the twentieth century.
“Christian religion stands or falls with the belief in a historical and perceptibly real divine revelation, a revelation that those who have eyes to see can see and those who have ears to hear can hear.” (Page 285)
“Like can be understood only by like. God can be understood only by God. From this it can be concluded that the concept of revelation that emerges is to be conceived not substantially, but rather functionally. One does not encounter a being in scripture, but rather a judgment or God’s will.” (Pages 290–291)
“The first statement of spiritual interpretation [Pneumatik] is that the Bible is not only a word about God but God’s word itself.” (Page 287)
“Scripture itself belongs to a great complex of revelation as a document that gives witness.” (Page 289)
“Maybe Protestantism should not have tried to become an established church; perhaps it should have remained a large sect, which always have an easier time, and so might have avoided the present calamity. A territorial church believes that it has the ability to extend, to give everyone something. That Protestantism was able to do this when it began was probably largely due to a political climate no longer present today. The more the political situation changed, the more Protestantism’s ability to captivate the masses has dwindled. Now a lot of things are cloaked under the name Protestantism that one should openly and honestly call materialism. The only thing about Protestantism that is still considered valuable and is still taken into account is the possibility of thinking freely.” (Page 106)