Josiah Young: Dietrich Bonhoeffer and Three Black Writers:James W. Johnson, Langston Hughes and Countee Cullen

Author(s):  
Harris Feinsod

This chapter introduces the unlikely roles poets played at the center of hemispheric cultural diplomacy initiatives in 1938–1945, the years when Good Neighbor diplomacy was motivated by a broad antifascist coalition. The chapter discusses major diplomat-poets like William Carlos Williams, Pablo Neruda, Archibald MacLeish, and Langston Hughes, and compares these writers to Puerto Rican poet Julia de Burgos, Ecuadorian Consul General Jorge Carrera Andrade, soldier-poet Lysander Kemp, and others who coalesced around the anthologies, translations, and congresses of Good Neighbor initiatives. Borrowing metaphors of bridging and broadcasting from new infrastructures of hemispheric modernization, and invoking strategies of apostrophic address to an impossibly large hemispheric public, Good Neighbor poetry promoted Popular Front antifascism, but also enabled advocates of decolonial politics, racial democracy, and international feminism.


Author(s):  
Michael Mawson

How can theologians recognize the church as a historical and human community, while still holding that it has been established by Christ and is a work of the Spirit? How can a theological account of the church draw insights and concepts from the social sciences, without Christian commitments and claims about the church being undermined or displaced? In 1927, the 21-year-old Dietrich Bonhoeffer defended his licentiate dissertation, Sanctorum Communio: A Theological Study of the Sociology of the Church. This remains his most neglected and misunderstood work. Christ Existing as Community thus retrieves and analyses Bonhoeffer’s engagement with social theory and attempt at ecclesiology. Against standard readings and criticisms of this work, Mawson demonstrates that it contains a rich and nuanced approach to the church, one which displays many of Bonhoeffer’s key influences—especially Luther, Hegel, Troeltsch, and Barth—while being distinctive in its own right. In particular, Mawson argues that Sanctorum Communio’s theology is built around a complex dialectic of creation, sin, and reconciliation. On this basis, he contends that Bonhoeffer’s dissertation has ongoing significance for work in theology and Christian ethics.


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