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首页> 外文期刊>International journal for the Study of the Christian Church >Redeeming the penultimate: discipleship and Church in the thought of Søren Kierkegaard and Dietrich Bonhoeffer
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Redeeming the penultimate: discipleship and Church in the thought of Søren Kierkegaard and Dietrich Bonhoeffer

机译：赎回倒数第二名：门徒和教会在塞恩·基尔凯郭尔和迪特里希·邦霍弗的思想中

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There are striking parallels between the theologies of discipleship advanced by the Danish thinker Søren Kierkegaard and the German theologian Dietrich Bonhoeffer. Bonhoeffer's notion of ‘costly grace’ closely resembles Kierkegaard's critique of the misuse of the Pauline-Lutheran doctrine of justification by grace through faith alone. After the publication of Cost of Discipleship, however, Bonhoeffer's view of discipleship moves in a different direction from that of Kierkegaard. Whereas Kierkegaard takes discipleship to mean that the Christian must be in irrevocable conflict with the world, Bonhoeffer sees discipleship as living in the world and cultivating a ‘worldly holiness’. This article tracks the reasons why their initially similar theologies of discipleship result in Kierkegaard and Bonhoeffer developing different understandings of Christian discipleship and church. The discussion is organised around the distinction Bonhoeffer makes in his Ethics between the ‘ultimate’ and the ‘penultimate’. Kierkegaard emphasises the ultimate to such an extent that the penultimate is virtually eliminated and the Christian disciple is called upon to live in a state of constant eschatological opposition to the world. For Bonhoeffer on the other hand the penultimate is not to be condemned but to be transformed in the light of the ultimate. The article argues that the differing notions of discipleship advanced by Kierkegaard and Bonhoeffer arise from the different political contexts in which they were living and writing. Whereas Kierkegaard's historical situation prompted him to affirm the ultimate by confronting his contemporaries with New Testament Christianity's radical opposition to the world, Bonhoeffer's resistance to the Nazi régime prompted him to reflect on how the ultimate can be integrated into the penultimate and how the Christian disciple can engage with the world without being of the world.View full textDownload full textKeywordsKierkegaard, Bonhoeffer, discipleship, justification, ultimate, penultimate, totalitarianism, secularismRelated var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/1474225X.2011.547317
机译：丹麦思想家S？ren Kierkegaard和德国神学家Dietrich Bonhoeffer提出的门徒学说之间有着惊人的相似之处。 Bonhoeffer的“代价昂贵的恩典”概念非常类似于Kierkegaard的批评，即仅通过信仰就可以通过恩典来滥用保琳·路德教义的称义学说。然而，在《门徒成本》出版之后，博内弗（Bonhoeffer）的门徒观点朝着与基尔凯郭尔（Kierkegaard）不同的方向发展。尽管基尔凯郭尔（Kierkegaard）采取门徒训练是指基督徒必须与世界保持不可挽回的冲突，但Bonhoeffer认为门徒训练是生活在世界上并培养“世俗的圣洁”。本文跟踪了为什么他们最初相似的门徒神学导致基尔凯郭尔和Bonhoeffer对基督徒门徒和教会发展出不同理解的原因。讨论围绕Bonhoeffer在其“终极”和“倒数第二”之间的道德规范中所做的区分而组织。克尔凯郭尔（Kierkegaard）强调最终的程度，以至于倒数第二个几乎被消除，基督徒的门徒被要求生活在对世界不断末世的反对状态下。另一方面，对于Bonhoeffer，倒数第二个不应该受到谴责，而应根据最终情况进行改变。文章认为，基尔凯郭尔和博内弗弗提出的门徒训练观念不同，源于他们生活和写作的不同政治背景。 Kierkegaard的历史状况促使他通过与新约基督教徒对世界的激进反对派对抗同时代人来肯定终极主义者，而Bonhoeffer对纳粹政权的抵制促使他思考如何将终极主义者融入倒数第二个以及基督徒如何门徒可以与世界互动而无需成为世界。查看全文下载全文关键字基尔凯郭尔，邦霍弗，门徒训练，辩护，终极，倒数第二，极权主义，世俗主义，twitter，technorati，可口，linkedin，facebook，stumbleupon，digg，google，更多”，发布号：“ ra-4dff56cd6bb1830b”};添加到候选列表链接永久链接http://dx.doi.org/10.1080/1474225X.2011.547317

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