Some Bonhoeffer Thoughts

These are my comments on Kevin Davis’ outstanding 2-post series on Bonhoeffer’s religionless Christianity – do give them a read here. At the risk of self-advertising, here are some more of my thoughts on Bonhoeffer

‘We really don’t know what Bonhoeffer meant by “metaphysics,” and that is a big part of the problem with interpreting him here — but it is clear that he wants to secularize Christian concepts in some sense.’

There is definitely a problem there – I suspect, based on his reference to 12th-13th century as being when man ‘came of age’ that he has *some* form of scholastic metaphysics in his sights, but as you note, none of these things are carefully defined or discussed. The safe route would be to take him as simply trying to say how we can be Christians and have something to say to the world when God isn’t a given – stop trying to plug up apologetic/existential ‘gaps’ with God, stop trying to make man feel guilty when he’s oblivious to it, and simply live in faith in the world. That seems to be the safest option. But, again (again) this may not be the case – he speaks of Bultmann ‘not going far enough’ but then he also writes about how the mythology ‘is the thing’ of Christianity. Does he want us to return to the God of the Bible – revealed in weakness, operating in ways that are foolish to the world because of that weakness – or does he (as he almost seems to hint at) want us to do away with god-talk altogether and simply live in the world in faith?

Part of this also turns on the issue of the ‘secular’. You see that a lot, in guys like Charles Taylor, James KA Smith, etc – but who has pronounced us to be residents of a ‘secular’ age? No doubt our everyday experience may reflect a deepening secular-ity, but so what? Experience may be (and often is) wrong – why do we need to make the faith fit into our experience of the world as secular? There’s a lot of baggage here that needs to be opened and subjected to scrutiny when it is all too often simply taken to be truth.

The critique of Bonhoeffer’s uncritical acceptance of modernity or nonreligious man is right and could probably be extended to most modern theology. What’s interesting is that there still is a ‘given’ – only it’s no longer God’s existence but man’s non-religiousness. It’s not enough to just say that man has come of age – to paraphrase Plantinga, you don’t call something into question by simply saying (even loudly and passionately), ‘I hereby call this into question’ – you have to so why such and such is the case. Simply saying that man has learned to live without God as a working hypothesis won’t do it.

‘But I would caution ourselves. For example, the “Hellenization thesis” where Greek and Hebrew thought forms are strictly contrasted, which dominated 20th century theology, is not entirely without merit, even if we now know its over-simplifications.’

I agree completely – one shouldn’t throw out the baby with the bathwater in any case. The ‘problem space’ that we’ve been given by your example of the Hellenization thesis (though I more or less ocnsider the thesis *as a whole* to be wrong) has given us a good deal worth thinking about. Let’s not write off the good that can come from any problem space, even if we see what caused it as quite mistaken (as I think)!

I almost get the feeling that Bonhoeffer really didn’t know *how* to be modern in a way that is recognizably Christian but also not merely an apologetic religion. I think a good deal can be gleaned from his earlier writing – his christology lectures show how he was willing to affirm orthodox doctrines (virgin birth etc) while also affirming that they can’t be verified as an object of strictly historical study. His point being that things like the VB etc aren’t historical in the sense that their truth is contingent upon correct historical methodology. This does away with the need to base faith on ‘evidence’ as apologetics would have us do without relegating it to the realm of ‘myth’.

This can, I believe, be tied in with a remark he made about Bultmann in which he states that he doesn’t believe that Bultmann went far enough – and that remark really puzzled me. I think we can reasonably assume that he meant that, as a matter of consistency, Bultmann should have also demythologised God instead of rather arbitrarily stopping with him. So Bonhoeffer is perhaps caught between the affirmation of orthodoxy and his rebellion against apologetic religion – one of which leads to demythologization (which, as you noted, he saw as ‘the thing itself’) and one of which leads to a form of historical rationalism.

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