Dietrich Bonhoeffer And Simone Weil

The book is the first major study to bring together the two early twentieth-century theologians Dietrich Bonhoeffer, German Lutheran pastor, and Simone Weil, French philosopher and convert to Christianity. Both were victims of Nazi oppression, and neither survived the war. The book explores the two theologians' reflections on Christian responsiveness to God and neighbour, being the interdependence of the two great commandments of the Jewish Law reiterated by Jesus. It sets out the common ground and the differing emphases in their interpretations. For Bonhoeffer, responsiveness was the transformation of the whole person effected by faith (Gestaltung), and the responsibility (Verantwortung) for one's actions which it implies. For Weil, responsiveness was the hope and expectation of grace (attente) reflected in attention, the capacity to listen to, understand and help others. Both Bonhoeffer and Weil faced a world dominated by aggression and horrendous suffering. Both endeavoured to articulate their responses, as Christians, to that world. The relevance of their thought to the twenty-first century is explored, in relation to perspectives on grace and freedom, on aggression, suffering, and forgiveness, and on the role of the church in society. Conclusions are illustrated by reference to contemporary theologians including Rowan Williams, Daniel Hardy, Frances Young and David Tracy.

Nazi Germany produced an unusual group of Christian martyrs--among them, the nun philosopher Edith Stein, the mystical philosopher Simone Weil, and the peasant conscientious objector Hans JSgerstatter--but perhaps none so complex as the Lutheran theologian Dietrich Bonhoeffer. Born into a large upper-middle-class, professional family that was not particularly devout or observant (his father was one of the leading psychiatrists in Germany), Dietrich early in life decided he wanted to be a Christian theologian. Yet his family background and connections insured that he wouldn't be one in the narrow mold of so many of his colleagues. Opportunities for travel-to Spain, North Africa. Mexico, Cuba, America (twice), and England (often)-gave him a broad horizon of possibilities. The greatest thing about America for him was his experiences in Harlem and his friendships with African Americans. His great regret was that he missed an opportunity to travel to India to meet Gandhi. He was one of the few German churchmen who spoke forthrightly against the persecution of Jews as Jews and not merely of Christians of Jewish descent. (How much of this was due to his beloved, 90-year-old grandmother Sophie, who defied the Nazi ban on shopping in Jewish stores? "I buy the things I need where I like.") His family connections drew him into a dangerous double game. His "employment" as a member of the Counterintelligence Office of the High Command of the Armed Forces enabled him to continue work as a pastor and seminary director. It allowed him to travel abroad, where he worked for a negotiated peace. And it eventually drew him into the plot to kill Hitler-an ethical stand which many German Christians of his generation couldn't understand or forgive. He was executed on 9 April 1945, three weeks before Hitler committed suicide. He was thirty-nine years old.The life of Dietrich Bonhoeffer has been told at great length and in magnificent detail by his younger colleague, Eberhard Bethge. It's a biography that will never be surpassed but which only the most devoted will have the perseverance to read. Elizabeth Raum has retold the story concisely and readably for a whole new generation of readers.

Simone Weil remains one of the most fascinating figures in twentieth century religious thought. A French philosopher, activist, and mystic, she repeatedly sought to enter into the world of workers and the poor. Though her mystical experiences brought her to the threshold of the Catholic church, she chose not to enter. Through the introduction by Eric O. Springsted and his selection of her writings, this volume offers an effective entry to her life and thought.

Dietrich Bonhoeffer’s work has persistently challenged Christian consciousness due to both his death at the hands of the Nazis and his provocative prison musings about Christian faithfulness in late modernity. Although understandable given the popularity of both narrative trajectories, such selective focus obscures the depth and fecundity of his overall corpus. Bonhoeffer’s early work, and particularly his Christocentric anthropology, grounds his later expressed commitments to responsibility and faithfulness in a “world come of age.” While much debate accompanies claims regarding the continuity of Bonhoeffer’s thought, there are central motifs which pervade his work from his doctoral dissertation to the prison writings. This book suggests that a concern for otherness permeates all of Bonhoeffer’s work. Furthermore, Clark Elliston articulates, drawing on Bonhoeffer, a Christian self-defined by its orientation towards otherness. Taking Bonhoeffer as both the origin and point of return, the text engages Emmanuel Levinas and Simone Weil as dialogue partners who likewise stress the role of the other for self-understanding, albeit in diverse ways. By reading Bonhoeffer “through” their voices, one enhances Bonhoeffer’s already fertile understanding of responsibility.

A collection of writings by one of the most significant Christian witnesses of the twentieth century.

Not many theologians have had as great an impact on the study of peace and violence as Dietrich Bonhoeffer, who was labeled an Enemy of the State and eventually executed in April 1945. In this book, Trey Palmisano examines the theological connection between peace and violence across a range of Bonhoeffer's writings, sermons, and letters. Despite the challenges Bonhoeffer experienced in his personal life and in the life of his country, Palmisano asserts that a strong consistency emerges in Bonhoeffer's approach to ethics that resonates in the positing of Christ as the center of all ethical discourse and orients one to the ever-present challenges of a changing world. Palmisano creates distance from former studies that sought to define Bonhoeffer as a committed pacifist, a situational pacifist, or one who compromised his values to accommodate an exception for violence. By prioritizing methodology as the key to interpreting Bonhoeffer's thought, Palmisano argues that the ethical dilemma thought to be caused by Bonhoeffer's actions is avoided. The result is one that creates an authentic ethical openness by responsiveness to Christ rather than Christian virtue, and frees the individual from redundancies of action derived from deeply embedded patterns of theological engagement.