dietrich bonhoeffer
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2022 ◽  
pp. 79-98
Author(s):  
Eberhard Bethge
Keyword(s):  

Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 59
Author(s):  
John E. Phelan

The impact of the Shoah on Christian biblical and theological studies has been significant. The Christian doctrine of supersessionism, the replacement of the Jews and Judaism by the Christian church, has come in for particular criticism. Some more traditional scholars have either ignored these critiques or suggested that they were shaped not by critical study of the biblical text but by Christian guilt. It is also argued that the supersessionist argument is so thoroughly woven into the Christian story that extracting it would destroy the story itself. For some, it appears that there is no Christianity without supersessionism. This paper argues not only that this challenge to supersessionism was indeed the result of post-Shoah reflection, but that such challenges were appropriate and necessary. It does this in part by considering the case of German pastor and theologian Dietrich Bonhoeffer whose early citations of the “teachings of contempt” were challenged by the violence of Nazis and the clarity of their intent to destroy both the Jews and, eventually, the church. A non-supersessionist Christianity is both possible and necessary, not simply to preserve the relationship between Christians and Jews, but to enable both communities to engage in the work of “consummation” and “redemption” that God has entrusted to them.


2021 ◽  
Author(s):  
◽  
Francesca Fung Mei Lim

<p>This thesis offers an alternative to conventional accounting in the conceptualisation of the economic entity. Framed by the principles of philosophical hermeneutics, the writings of the German Lutheran theologian Dietrich Bonhoeffer (1906 – 1945) are explored in order to provide an alternative conceptualisation of the economic entity. This thesis then examines the implications of this conceptualisation for accounting for labour, beyond the confines of conventional accounting. The most widely accepted conceptualisation of the economic entity in business disciplines, including conventional accounting, is the nexus-of-contract perspective. The nexus-of-contract perspective conceptualises the entity as an atomised, ahistorical and artificial fiction that serves as a nexus for contracting relationships among various parties. Because it is merely a nexus, the entity cannot be construed as an actor with ethical responsibility. The normative behaviour of the nexus-of-contract entity is profit and shareholder wealth maximisation. Despite the dominance of this approach, this perspective is limited in addressing the ethical controversies that economic entities currently face. As an alternative, the conceptualisation of the entity as “responsible collective person” – based on Bonhoeffer‟s concept of mandates and his concept of the collective person – is provided to address the limitations of the nexus-of-contract approach. The “responsible collective person” has two features. The first feature is the positioning of the entity amidst various spheres of life, called “mandates”. The “mandates” exist in relations of “being-with”, “being-for” and “being-against” each other. The second feature is the delineation of the boundary of the entity through the notion of influence. The ethical imperative of the “responsible collective person” is based on Bonhoeffer‟s ethic of responsible action. Any conceptualisation of the entity has implications for how various stakeholders are perceived and accounted for by the entity. In regards to labour as a major stakeholder, the nexus-of-contract approach views labour as an equal, contracting partner that has a “fixed claim” from the entity in the form of agreed-upon remuneration. Following this perspective, conventional accounting characterises labour as a cost to the entity, with the assumption that remuneration to labour is adequate compensation for their services. While there have been attempts at recognising labour as assets, the strong adherence towards the principles of conventional accounting have thwarted these efforts. There are several ethical limitations to these approaches. Firstly, the categorisation of labour as cost leads to the commodification of human beings in the pursuit of profits. Secondly, the adherence towards the “hard” and calculative nature of conventional accounting means that the goal of accounting for the worth of labour cannot come to fruition. Thirdly, conventional accounting for labour is mostly from the perspective of the entity, silencing labour‟s own voices. In contrast, the “responsible collective person” approach argues that “the labourer” cannot be separated from “the human”, and that any debate on labour necessarily entails a debate on humanity. To this end, it is proposed that accounting, via its communicative function, can act as a discourse that provides the “responsible collective person” with a wide array of information – information that will be helpful in enabling the entity to become an ethical and responsible agent. In regards to accounting for labour, it is argued that labour should not be negatively ascribed as an expense, but as a significant and important contributor to the entity. Space should be given for multiple forms of accounting from multiple perspectives, ranging from the “hard” financial representations to the “soft” narrative and visual approaches. Three approaches to accounting for labour are explored: the Statement of Redistribution of Income; Self-Accountings from Labour; and Accounting for Labour from Others.</p>


2021 ◽  
Author(s):  
◽  
Francesca Fung Mei Lim

<p>This thesis offers an alternative to conventional accounting in the conceptualisation of the economic entity. Framed by the principles of philosophical hermeneutics, the writings of the German Lutheran theologian Dietrich Bonhoeffer (1906 – 1945) are explored in order to provide an alternative conceptualisation of the economic entity. This thesis then examines the implications of this conceptualisation for accounting for labour, beyond the confines of conventional accounting. The most widely accepted conceptualisation of the economic entity in business disciplines, including conventional accounting, is the nexus-of-contract perspective. The nexus-of-contract perspective conceptualises the entity as an atomised, ahistorical and artificial fiction that serves as a nexus for contracting relationships among various parties. Because it is merely a nexus, the entity cannot be construed as an actor with ethical responsibility. The normative behaviour of the nexus-of-contract entity is profit and shareholder wealth maximisation. Despite the dominance of this approach, this perspective is limited in addressing the ethical controversies that economic entities currently face. As an alternative, the conceptualisation of the entity as “responsible collective person” – based on Bonhoeffer‟s concept of mandates and his concept of the collective person – is provided to address the limitations of the nexus-of-contract approach. The “responsible collective person” has two features. The first feature is the positioning of the entity amidst various spheres of life, called “mandates”. The “mandates” exist in relations of “being-with”, “being-for” and “being-against” each other. The second feature is the delineation of the boundary of the entity through the notion of influence. The ethical imperative of the “responsible collective person” is based on Bonhoeffer‟s ethic of responsible action. Any conceptualisation of the entity has implications for how various stakeholders are perceived and accounted for by the entity. In regards to labour as a major stakeholder, the nexus-of-contract approach views labour as an equal, contracting partner that has a “fixed claim” from the entity in the form of agreed-upon remuneration. Following this perspective, conventional accounting characterises labour as a cost to the entity, with the assumption that remuneration to labour is adequate compensation for their services. While there have been attempts at recognising labour as assets, the strong adherence towards the principles of conventional accounting have thwarted these efforts. There are several ethical limitations to these approaches. Firstly, the categorisation of labour as cost leads to the commodification of human beings in the pursuit of profits. Secondly, the adherence towards the “hard” and calculative nature of conventional accounting means that the goal of accounting for the worth of labour cannot come to fruition. Thirdly, conventional accounting for labour is mostly from the perspective of the entity, silencing labour‟s own voices. In contrast, the “responsible collective person” approach argues that “the labourer” cannot be separated from “the human”, and that any debate on labour necessarily entails a debate on humanity. To this end, it is proposed that accounting, via its communicative function, can act as a discourse that provides the “responsible collective person” with a wide array of information – information that will be helpful in enabling the entity to become an ethical and responsible agent. In regards to accounting for labour, it is argued that labour should not be negatively ascribed as an expense, but as a significant and important contributor to the entity. Space should be given for multiple forms of accounting from multiple perspectives, ranging from the “hard” financial representations to the “soft” narrative and visual approaches. Three approaches to accounting for labour are explored: the Statement of Redistribution of Income; Self-Accountings from Labour; and Accounting for Labour from Others.</p>


Pro Ecclesia ◽  
2021 ◽  
pp. 106385122110475
Author(s):  
Robert J. Dean

Amid a crisis in biblical interpretation brought to a head by the Church Struggle in Germany, Dietrich Bonhoeffer delivered an address in August 1935 to a group of Confessing Church pastors entitled “Contemporizing New Testament Texts.” Bonhoeffer sounded a clarion call for the retrieval of a thoroughly theological hermeneutic that would liberate preachers for the bold proclamation of the Gospel within a culturally compromised church. This paper will present a reading of Bonhoeffer's daring address that seeks to both situate it within its unique historical context and attend to the ways that it calls into question many of the cherished hermeneutical and homiletical assumptions that dominate contemporary preaching for the sake of a more faithful proclamation of the Gospel of Jesus Christ.


Author(s):  
Maria Clara Bingemer

O presente artigo tem o intuito de apresentar um breve panorama acerca do grupo Apophatiké: Estudos interdisciplinares em Mística. O grupo congrega pesquisadores de diversas áreas acadêmicas, especialmente de Filosofia, Teologia, Letras, Psicologia e Ciências da Religião, de várias Instituições do Brasil, que têm suas pesquisas vinculadas aos temas da Mística e da Ascese. Iniciado em Março de 2010, mantém reuniões periódicas, no decurso das quais os membros do grupo apresentam internamente suas pesquisas e decidem os encaminhamentos das atividades do grupo. Além da realização de grupos de estudos e eventos acadêmicos, o grupo tem como objetivo produzir textos que representem as conclusões de suas pesquisas. Os temas principais pesquisados são: Relações entre Mística e Literatura na contemporaneidade; a Mística Neoplatônica (Plotino, Proclo e Pseudo-Dionísio); Mística dos Primeiros Padres (Orígenes, Evágrio, Agostinho), Mística e Psicanálise (Freud, Fichte) Místicos Contemporâneos (Simone Weil, Christian de Chergé, Dietrich Bonhoeffer, etc). Palavras-chave: mística, literatura, filosofia, interdisciplinariedade, antiguidade, contemporaneidade


Author(s):  
Stephen B. Chapman

For Dietrich Bonhoeffer, the voice of the Psalms is theologically identical to the voice of Christ. Bonhoeffer’s primary warrant for this conviction came from the New Testament’s pattern of discourse. Yet, as Rein Bos has demonstrated, the New Testament employs Old Testament texts in at least four senses: a christological sense, an Israel-oriented sense, an ecclesial sense, and an eschatological sense. Bonhoeffer’s interpretive practice did in fact explore these additional senses of the Psalms, but his hermeneutical theory remained too narrow to do them adequate justice. Bonhoeffer’s example demonstrates how christological interpretation of the Psalms is necessary for Christian theology and praxis but not sufficient.


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