Dietrich Bonhoeffer, one of the most influential Christian martyrs in history, bequeathed to humanity a legacy of theological creativity and spirituality that continues to intrigue people from a variety of backgrounds. Dietrich Bonhoeffer Works, a sixteen volume series, offers a fresh, critical translation of Bonhoeffer's writings, with introductions, annotations, and interpretations. The stimulus for the writing of Life Together was the closing of the preacher's seminary at Finkenwalde. The treatise contains Bonhoeffer's thoughts about the nature of Christian community based on the common life that he and his seminarians experienced at the seminary and in the "Brother's House" there. Bonhoeffer completed the writing of Life Together in 1938. Prayerbook of the Bible is a classic of Christian spirituality. In this theological interpretation of the Psalms, Bonhoeffer describes the moods of an individual's relationship with God and also the turns of love and heartbreak, of joy and sorrow, that are themselves the Christian community's path to God.
Life Together and Prayerbook of the Bible: 5
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Dietrich Bonhoeffer was born in Breslau in 1906. The son of a famous German psychiatrist, he studied in Berlin and New York City. He left the safety of America to return to Germany and continue his public repudiation of the Naz*s, which led to his arrest in 1943. Linked to the group of conspirators whose attempted assassination of Hitlerr failed, he was hanged in April 1945.
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45 of 46 people found the following review helpful
Format:Paperback
Life Together, Volume 5, Dietrich Bonhoeffer Works, Translated by Daniel W. Bloesch and James H. Burtness, Edited by Geffrey B. Kelly (Minneapolis, Fortress Press, 1996) Also available as an inexpensive paperback from HarperOne.
Dietrich Bonhoeffer may be as close as we Lutherans get to declaring a saint. He is the most notable Lutheran theologian of the 2oth century, and he may be the only Lutheran theologian whose name, aside from Martin Luther himself, whom Lutheran lay congregants recognize. But I suspect few Lutherans know anything about his works beyond his Letters and Papers from Prison. Up to a short time ago, I was familiar with only three other works, all available in popular paperbacks. I have since discovered that Bonhoeffer's works in English fill 16 volumes.
My interest here lies with Life Together, as an interesting contrast to The Rule of St. Benedict. Bonhoeffer's primary experience was with the community of Lutheran seminarians at the 'underground' Confessing Church's Finkenwalde Seminary in 1935--1937, where Bonhoeffer was a professor. St. Benedict's on Monte Cassino was founded sometime shortly before 543 CE. The only real similarity is that both communities were founded in times of extreme civil stress, and both communities may have been a refuge from that stress. The difference is that Benedict's stress came largely from brigands. He had the support of his church and state, such as it was, behind him. Bonhoeffer did not have the support of Germany's 45 million Protestants or even of his own Lutheran church. His opponent was the most ruthlessly evil state in modern history. Bonhoeffer became a founding member of the `Confessing Church', formed to oppose Nazification of the churches. No more than 1/6 of all the Protestant clergy in Germany opposed the Nazi regime.
While Benedict's community seemed to primarily be a spiritual refuge for peasants and the lesser merchant and handicraft businesses, Bonhoeffer's own community was composed of German intellectual elite, who were in training to be pastors. Benedict's rule is all about `what and `how'. Bonhoeffer's far more theological work is primarily about `why', plus a lot about the `how' that Benedict does not cover.
In Bonhoeffer's words, `Christian community means community through Jesus Christ and in Jesus Christ. There is no Christian community that is more than this, and none that is less than this...Christian community is solely this. We belong to one another only through and in Jesus Christ.' He explains this statement with three points:
1. `Christians are persons who no longer seek their salvation, their deliverance, their justification in themselves, but in Jesus Christ alone.'
2. `A Christian comes to others only through Jesus Christ. Among human beings there is strife. "He is our peace" (Ephesians 2:14)'
3. `When God's Son took on flesh, he truly and bodily, out of pure grace, took on our being, our nature, ourselves. This was the eternal decree of the triune God. Now we are in him.
Bonhoeffer has much practical advice about the conduct of morning and evening services. Except that service must include scripture reading, psalms, and prayer, he states 'Daily morning worship will take as many different forms as there are communities. That is the way it is bound to be. When a community living together includes children, it needs a different sort of daily worship than a community of seminarians'.
Like Luther, Bonhoeffer had a special regard for praying the Psalms, as it is simultaneously God's word and the prayer of human beings. The psalms are especially useful for communal celebration, due to their antiphonal structure. He has no interest in dismissing those psalms which seem rooted in an earlier age, a `preliminary stage of religion'. The Psalter is `the great school of prayer. First, we learn here what prayer means...on the basis of promises. Second, we learn from the prayer of the Psalms what we should pray. Third, the prayer of the Psalms teaches us to pray as a community.'
This book is a great source of guidance for our Worship and Music committees, and the advice on hymn singing has a special ring to it. He admonishes those who sing too loud, sing out of step, sing poorly, or do not sing at all. He honestly believes those who cannot sing are far rarer than congregants would like us to believe.
Although Bonhoeffer has kind words for the `Daily Texts' of the Moravians, for communal Bible reading, he prefers the lectio continua method, where a book is read from front to back, covering as much as a half chapter in a service. For those `mature Christians' (familiar with the Bible), any length of reading may seem too long. Bonhoeffer says the depths of connections in scriptural passages, as God's word of revelation in Jesus Christ, make it eternally illuminating to the careful reader.
Bonhoeffer has much to say about life alone, and how this relates to communal life. On this subject, we see how Bonhoeffer has inherited Luther's love of dialectics, where two puzzling and seemingly incompatible statements are joined. For example, `Whoever cannot be alone should beware of community. Whoever cannot stand being in community should beware of being alone'. This continues Bonhoeffer's theme which I try to paraphrase as `The Christian community is not a `therapeutic' community. It is not composed to `heal'. People with psychosocial pathologies need not apply. Life in the community is not `medicine' or `bed rest' for the psychically damaged. Communal life regimens are like exercise, sunshine, good food, daily showers, and 8 hours of sleep every night. In other words, it is a regimen to stay healthy.
Even though Bonhoeffer is not direct about opposing laughter and loud talking, you hear undercurrents of a good Prussian prudery which would have made the Puritans proud. One wonders what he would have thought of the communities of the contemporary `New Monasticism', where members put on ad hoc circuses and street fairs. One also wonders how he would handle the physically fragile, infirm, demented, and bedridden.
Sirach 10:12--13a The beginning of human pride is to forsake the Lord; the heart has withdrawn from its maker. 13 For the beginning of pride is sin, and the one who clings to it pours out abominations.
The chapter on 'Confession and the Lord's Supper' may be surprising to American protestants, as it recommends something very close to the Catholic sacrament of confession. `Confession in the presence of another believer is the most profound kind of humiliation. It hurts, makes one feel small; it deals a terrible blow to one's pride....but our community with Jesus Christ shatters all pride. We cannot find the cross of Jesus if we are afraid of go in to the place where Jesus can be found, to the public death of the sinner.'
This book is one with which you must join in dialogue, and address its issues, if you have any intentions of pursuing a contemporary Christian community.
Dietrich Bonhoeffer may be as close as we Lutherans get to declaring a saint. He is the most notable Lutheran theologian of the 2oth century, and he may be the only Lutheran theologian whose name, aside from Martin Luther himself, whom Lutheran lay congregants recognize. But I suspect few Lutherans know anything about his works beyond his Letters and Papers from Prison. Up to a short time ago, I was familiar with only three other works, all available in popular paperbacks. I have since discovered that Bonhoeffer's works in English fill 16 volumes.
My interest here lies with Life Together, as an interesting contrast to The Rule of St. Benedict. Bonhoeffer's primary experience was with the community of Lutheran seminarians at the 'underground' Confessing Church's Finkenwalde Seminary in 1935--1937, where Bonhoeffer was a professor. St. Benedict's on Monte Cassino was founded sometime shortly before 543 CE. The only real similarity is that both communities were founded in times of extreme civil stress, and both communities may have been a refuge from that stress. The difference is that Benedict's stress came largely from brigands. He had the support of his church and state, such as it was, behind him. Bonhoeffer did not have the support of Germany's 45 million Protestants or even of his own Lutheran church. His opponent was the most ruthlessly evil state in modern history. Bonhoeffer became a founding member of the `Confessing Church', formed to oppose Nazification of the churches. No more than 1/6 of all the Protestant clergy in Germany opposed the Nazi regime.
While Benedict's community seemed to primarily be a spiritual refuge for peasants and the lesser merchant and handicraft businesses, Bonhoeffer's own community was composed of German intellectual elite, who were in training to be pastors. Benedict's rule is all about `what and `how'. Bonhoeffer's far more theological work is primarily about `why', plus a lot about the `how' that Benedict does not cover.
In Bonhoeffer's words, `Christian community means community through Jesus Christ and in Jesus Christ. There is no Christian community that is more than this, and none that is less than this...Christian community is solely this. We belong to one another only through and in Jesus Christ.' He explains this statement with three points:
1. `Christians are persons who no longer seek their salvation, their deliverance, their justification in themselves, but in Jesus Christ alone.'
2. `A Christian comes to others only through Jesus Christ. Among human beings there is strife. "He is our peace" (Ephesians 2:14)'
3. `When God's Son took on flesh, he truly and bodily, out of pure grace, took on our being, our nature, ourselves. This was the eternal decree of the triune God. Now we are in him.
Bonhoeffer has much practical advice about the conduct of morning and evening services. Except that service must include scripture reading, psalms, and prayer, he states 'Daily morning worship will take as many different forms as there are communities. That is the way it is bound to be. When a community living together includes children, it needs a different sort of daily worship than a community of seminarians'.
Like Luther, Bonhoeffer had a special regard for praying the Psalms, as it is simultaneously God's word and the prayer of human beings. The psalms are especially useful for communal celebration, due to their antiphonal structure. He has no interest in dismissing those psalms which seem rooted in an earlier age, a `preliminary stage of religion'. The Psalter is `the great school of prayer. First, we learn here what prayer means...on the basis of promises. Second, we learn from the prayer of the Psalms what we should pray. Third, the prayer of the Psalms teaches us to pray as a community.'
This book is a great source of guidance for our Worship and Music committees, and the advice on hymn singing has a special ring to it. He admonishes those who sing too loud, sing out of step, sing poorly, or do not sing at all. He honestly believes those who cannot sing are far rarer than congregants would like us to believe.
Although Bonhoeffer has kind words for the `Daily Texts' of the Moravians, for communal Bible reading, he prefers the lectio continua method, where a book is read from front to back, covering as much as a half chapter in a service. For those `mature Christians' (familiar with the Bible), any length of reading may seem too long. Bonhoeffer says the depths of connections in scriptural passages, as God's word of revelation in Jesus Christ, make it eternally illuminating to the careful reader.
Bonhoeffer has much to say about life alone, and how this relates to communal life. On this subject, we see how Bonhoeffer has inherited Luther's love of dialectics, where two puzzling and seemingly incompatible statements are joined. For example, `Whoever cannot be alone should beware of community. Whoever cannot stand being in community should beware of being alone'. This continues Bonhoeffer's theme which I try to paraphrase as `The Christian community is not a `therapeutic' community. It is not composed to `heal'. People with psychosocial pathologies need not apply. Life in the community is not `medicine' or `bed rest' for the psychically damaged. Communal life regimens are like exercise, sunshine, good food, daily showers, and 8 hours of sleep every night. In other words, it is a regimen to stay healthy.
Even though Bonhoeffer is not direct about opposing laughter and loud talking, you hear undercurrents of a good Prussian prudery which would have made the Puritans proud. One wonders what he would have thought of the communities of the contemporary `New Monasticism', where members put on ad hoc circuses and street fairs. One also wonders how he would handle the physically fragile, infirm, demented, and bedridden.
Sirach 10:12--13a The beginning of human pride is to forsake the Lord; the heart has withdrawn from its maker. 13 For the beginning of pride is sin, and the one who clings to it pours out abominations.
The chapter on 'Confession and the Lord's Supper' may be surprising to American protestants, as it recommends something very close to the Catholic sacrament of confession. `Confession in the presence of another believer is the most profound kind of humiliation. It hurts, makes one feel small; it deals a terrible blow to one's pride....but our community with Jesus Christ shatters all pride. We cannot find the cross of Jesus if we are afraid of go in to the place where Jesus can be found, to the public death of the sinner.'
This book is one with which you must join in dialogue, and address its issues, if you have any intentions of pursuing a contemporary Christian community.
26 of 26 people found the following review helpful
Format:Hardcover|Amazon Verified Purchase
Life Together is Bonhoeffer's description of community life at the Finkenwalde seminary, the underground seminary for the Confessing Church that he led until it was closed by the Nazis. Life Together provides a practical conclusion to Bonhoeffer's early concentration on ecclesiology. It is an excellent tool for both academic and devotional studies of the nature of community.
The Bonhoeffer Works edition of Life Together provides historical clarification with extensive notes from leading Bonhoeffer scholars. It is an excellent resource both for those who are studying Bonhoeffer academically and those who use this book in church groups.
The Bonhoeffer Works edition of Life Together provides historical clarification with extensive notes from leading Bonhoeffer scholars. It is an excellent resource both for those who are studying Bonhoeffer academically and those who use this book in church groups.
15 of 16 people found the following review helpful
By G. Almes
Format:Paperback
This volume contains two gems that come from Bonhoeffer's leading an illegal seminary in the 1930s. I had read the earlier editions and been impressed, but the new edition contains so much historical context in the introductions that I can now read "between the lines". Good for personal reading, but we've also used both Life Together and Prayerbook of the Bible in group studies at our church.
Most Recent Customer Reviews
5.0 out of 5 stars
A classic on the Christian Life together
I read this book years ago and the tenets have intrigued me from that time. Its timeless explanation of walking out the Christian life together continues to echo the right message... Read more
Published 11 days ago by Randy Gonzales
5.0 out of 5 stars
Two classics in one book.
This is the single best book, or books, actually on life in a Christian community, and the life of that community in prayer. Classics.
Published 26 days ago by J. Benny Patterson
5.0 out of 5 stars
serious focused attention reading
Amazing testimony to a life well lived with purpose,direction and plan... If one is searching or wafling ... an very good focused choice
Published 28 days ago by Elle Becker
1.0 out of 5 stars
(hardcover) Excellent Content, Most "Unfortunate" Binding
A Theology student and librarian appreciative of Bonhoeffer, I wanted to purchase a more permanent binding of his famous "Life Together" to hold me through my career. Read more
Published 1 month ago by MMitchell
5.0 out of 5 stars
Must-read
I think that every Christian should read this deep, yet easily-grasped work by Bonhoeffer. Excellent for anyone skeptical of the Christian community, for this helps lay out what it... Read more
Published 2 months ago by Srp
5.0 out of 5 stars
Psalms as prayer
A classic short exposition on the Psalms as Christian prayer. Bonhoeffer points us to Jesus as God's Word to us that teaches us how to speak the language of God. Read more
Published 2 months ago by Gregory L. Glover
5.0 out of 5 stars
Two great books!
What wonderful two books in one book! For Life together book, the modern English helps very much. For "Prayerbook of the Bible", what a gem! Read more
Published 7 months ago by sung k hwang
5.0 out of 5 stars
A Classic
This volume is a classic by a twentieth-century martyr and theologian. Anyone familiar with Bonhoeffer will want to read it. The Kindle edition is well done. Highly recommended.
Published 7 months ago by Ross L. West
5.0 out of 5 stars
Life together and Prayerbook of the Bible
Very accessible. Inpirational and easy to use. So glad I was able to get it for my kindle. Could read it in segments and not lose track of my thoughts. Read more
Published 7 months ago by Marni Pahl
4.0 out of 5 stars
Good book
I have only read the intro to the book, but the vision and depth of the book seems really good. Very swift service from Amazon - delivered to my Kindle app in a few seconds.
Published 7 months ago by Craig
Citations (learn more)
8
books
cite this book:
See all 8 books citing this book
- The Bonhoeffer Legacy by Stephen R. Haynes in Back Matter (1), Back Matter (2), and Back Matter (3)
- The Divine Image: Envisioning The Invisible God by Ian A. McFarland in Back Matter
- The Cambridge Companion to Postmodern Theology (Cambridge Companions to Religion) by Kevin J. Vanhoozer on page 273
- Faith and Freedom: Christian Ethics in a Pluralistic Culture (ATF) by Philip Matthews on page 141
- The Church: Sacraments. Worship, Ministry, Mission (Christian Foundations) by Donald G. Bloesch in Back Matter
See all 8 books citing this book
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