Ecumenical, Academic, and Pastoral Work: 1931–1932 provides a comprehensive translation of Dietrich Bonhoeffer’s important writings from 1931 to 1932, with extensive commentary about their historical context and theological significance. This volume covers the significant period of Bonhoeffer’s entry into the international ecumenical world and the final months before the beginning of the National Socialist dictatorship. It begins with Bonhoeffer’s return to Berlin in June 1931 after his year of study in the United States. In the crucial period that followed, Bonhoeffer continued his preparations for the ministry, began teaching at Berlin University, and became active at international ecumenical meetings. His letters and lectures, however, also document the economic and political turbulence on the European and world stage, and Bonhoeffer directly addresses the growing threat of the Nazi movement and what it portends not only for Germany, but for the world. Several of the documents in this volume, particularly the student notes of his university lecture on “The Nature of the Church” and his lectures on Christian ethics, give important insights into his theology at this point. His ecumenical lectures and reports are significant documents for understanding the ecumenical debates of this period.
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.
“We have not been left alone at all in our lostness; instead, there is one who has stepped across the boundary that separates us from the Creator and from true life, has broken into our territory of death, has tasted all our living and dying to its deepest depths, and has still broken through this death, broken through to the eternal Father, to eternal life, where he is seated at the right hand of God. And he has pulled up the whole world with him to life and to the light, has swallowed up death in victory, has taken our whole prison captive and brought us freedom, the glorious freedom of the children of God.” (Page 463)
“The church therefore can proclaim not principles that are always true but rather only commandments that are true today. For that which is ‘always’ true is precisely not true ‘today’: God is for us ‘always’ God precisely ‘today.’” (Pages 359–360)
“The authority of the Bible is not a demonstrable thing but rather is determined through the decision of an individual or of a church-community in faith.” (Page 341)
“His plans and programs disintegrate, they turn into prayers, his determination into deepest despair and humility, and he closes his speech, his programmatic war speech, with the words: ‘We do not know what to do, but our eyes are on you.’ Truly a great programmatic speech, isn’t it? We would not be thrilled if in a crucial hour for our nation [Volk] a leading man would stand up and dare to say: We don’t know what we should do. We would throw him out with scorn and contempt, with insults and ridicule. You call that a programmatic speech?” (Page 435)