The Gospel For A Secular Humanity Theology Religion Essay Example
The Gospel For A Secular Humanity Theology Religion Essay Example

The Gospel For A Secular Humanity Theology Religion Essay Example

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  • Pages: 11 (2893 words)
  • Published: October 7, 2017
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This paper explores the secularization of western American society and the quest for an inclusive interpretation of Jesus Christ's Gospel, both posing their own challenges. The search for a viable spirituality that resonates with the new generation has long been a concern among Christian theologians, ministers, and lay people. Hence, studying past approaches becomes crucial in understanding what could be beneficial in the present and future. Different responses to secularization have emerged over time, spanning from the Enlightenment era till now. Noteworthy figures such as Kant, Schleiermacher, Hegel, Harnack, Barth, Tillich, Bultmann, Bonhoeffer, and the Niebuhrs have contributed to this discourse. This study specifically aims to analyze Dietrich Bonhoeffer's theological approach during his time and assess its relevance today and beyond. Key focus will be given to Bonhoeffer's concept of a "religionless Christianity" as his response to secula

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rization in Letters and Documents from Prison. The assertion that American western society has undergone secularization is based on research findings by George G. Hunter III in How to Reach Secular Peoples and David J. Gouwens' Modern Christian Thought I course at Brite Divinity School in Fall 1993 where they discuss the effects of secularisation on culture with Hunter identifying six major cultural events contributing to it and Gouwens further expanding this list.Hunter argues that secularisation has led to the decline of Christendom in the Western worldGouwens defines secularisation as a shift from attributing events to God to explaining them without reference to God. Gouwens also emphasizes the influence of historical consciousness and certain thinkers in contributing to secularisation. However, Hunter disagrees with the notion that secularisation erases all religious consciousness from individuals, which contrasts with Bonhoeffer's perspective

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on the decline of faith. Despite Christianity losing its dominant position in the West, pluralism in America suggests a trend towards a lack of religious belief in human nature. Hunter draws upon various authors such as R.H. Tawney, SAA¶ren Kierkegaard, Rudolf Bultmann, and Bonhoeffer himself when discussing his assessment of secularisation. Later on, I will discuss Hunter's summary of Bonhoeffer's viewpoint after sharing my own observations.

The first mention of Bonhoeffer's aim to make Christianity relevant within a secular age is found in an April 30th, 1944 letter he wrote while imprisoned under Nazi rule. This letter holds significance for this paper as it tackles the question of what Christianity truly means in today's world. In the past, people relied on religious or moral authorities for guidance and truth; however, that era has come to an end. We are now entering a period where deep beliefs, morals, and overall faith are diminishing.Even individuals who identify as "Areligious" may have a distinct interpretation of the term. Our Christian teachings and theology, which were built on the premise of a non-religious human nature, are now at risk. Christianity has always been a form of non-religion; however, if this assumption proves false and humanity becomes profoundly non-religious (which I believe is mostly true already), what does that mean for Christianity? It's important to acknowledge that when Bonhoeffer mentions "Areligion," he is not specifically referring to Christian religion but rather the underlying foundation of Christianity known as the "Areligious" aspect of human nature. "Areligion" signifies a longing for eternity or an alternative sophistication where we solely belong to this world. According to Eberhard Bethge, Bonhoeffer perceives anything labeled as Areligious

as characterized by emotional detachment from the world and an individualistic focus on worldly existence, art, and culture treated as personal matters essential to one's being. When Christian faith transforms into Areligion in Bonhoeffer's perspective, it takes on a detached form separate from the realities of life encompassing actions, sins, duties, and weaknesses. It leans towards a state of pure inwardness or metaphysical realm. Additionally, Bonhoeffer views religion as a human endeavor aimed at surpassing oneself by placing trust in a divine entity for assistance and protection when necessary.The "religious" individual seeks solace in God's power during times of suffering and relies on divine intervention to resolve their problems. In Christian religion, this belief often becomes secondary to daily life and is only turned to as a last resort. God is seen as someone who is called upon for assistance in matters related to the afterlife rather than everyday concerns. People of religious faith often turn to God when all human efforts have proven insufficient. The perception of God differs among individuals, with some viewing Him as a convenient solution in seemingly unsolvable situations or a source of strength during moments of failure. However, as humanity progresses, some see God as unnecessary for solving all issues. It may be more appropriate to acknowledge God not only in times of weakness but also at the core of our lives. Instead of attempting to solve what cannot be solved, it might be wiser to embrace the unknown and remain silent. The existence of God surpasses intellectual comprehension; instead, He exists within the complexities of our everyday experiences. The church does not solely exist at the limits of

human capability but also flourishes at the heart of society.
Bonhoeffer proposes a shift in perspective regarding God's role in solving all problems, suggesting that secularization teaches humanity to live without relying on God. To fully understand Bonhoeffer's viewpoint, we must examine his initial inclination towards "Aworldliness," as analyzed by William Hamilton in his study on Bonhoeffer's theology found in the Letters. This includes concepts such as sophistication leading to a non-religious interpretation of Christianity, the world's maturation, and participation in God's suffering [12].

In Bonhoeffer's prison letters dated December 18, 1943, January 23, 1944, and May 20, 1944, he strongly emphasizes embracing the present world rather than solely focusing on an otherworldly existence. He highlights the significance of deeply loving and trusting God in our daily lives and appreciating the blessings bestowed upon us. By doing so, we can approach Him with love, trust, and joy when the time comes. Bonhoeffer stresses the importance of honoring God by gratefully accepting the life granted to us along with its numerous blessings. Additionally, he urges us to mourn deeply when we have wasted or harmed any of these gifts [12].

The main idea is that God desires our complete and eternal love for Him while also acknowledging our earthly affections. This can be likened to a cantus firmus melody where all other aspects of life harmonize together [13].According to Bonhoeffer, there is a connection between caring for the world and the spiritual realm. The hidden nature of the latter is discovered within this worldly existence. However, things become more complex as Bonhoeffer moves towards an interpretation of Christianity that goes beyond religious traditions. This shift can be seen in

a letter dated April 30, 1944 where he rejects inward-focused religion that prioritizes an otherworldly and metaphysical understanding [14]. The argument is made that a religious Christianity, centered on the inner life and the afterlife, makes God irrelevant in a universe that seems to have lost its spiritual essence. Bonhoeffer's concern for this universe has a Christological aspect, aiming to make Christ significant in all aspects of present-day life. He asks: "What does Christ mean for us today?" Bonhoeffer particularly worries about how Christ remains relevant for those who may lack spirituality. To understand his non-religious interpretation of Christianity, it helps to examine his Christology and its role in this new approach. In his 1933 discussions on the subject, Bonhoeffer presents the key point of his Christology which Russell Palmer provides an informative overview of.According to Bonhoeffer, the focus of Christology is answering the question "Who are you?" which identifies who Christ truly is. This is different from exploring how Jesus can embody both divinity and humanity, as this falls within the realm of science. Determining "Who are you?" requires faith-based consideration. Bonhoeffer suggests initiating the exploration by regarding Christ as someone who currently exists - specifically as the crucified and risen one, or the historical Jesus from Nazareth. Acknowledging Christ's presence is crucial because it enables studying Christology itself. The presence of Christ in the community of faith, experienced through word and sacrament, presupposes the Resurrection and highlights the social aspect of Bonhoeffer's understanding of divinity. In this understanding, Christ is present in the church or Christian community. Additionally, Bonhoeffer teaches that Christ exists as the center of all creation with temporal and spatial

centrality. He is not only present in Word, sacrament, and community but also at the core of human existence, history, and nature. The centrality aspect reflects Christ's inherent individuality. Bonhoeffer's teachings emphasize two significant facets: the Incarnation and Jesus' dual nature as both broken and exalted. The first facet emphasizes Jesus' embodiment as God made flesh (the Incarnate One).When discussing Jesus as God, it is important to focus on his weaknesses represented by his cradle and cross, rather than his omnipotence and omniscience. Christology examines Jesus as both fully God and fully human from the beginning, without progressing from a human nature to a divine one. The emphasis on humility and ecstasy complements this by maintaining balance between them. Humiliation does not diminish Jesus' divinity but enhances his humanity, as he remains fully human and fully God in both humiliation and ecstasy.

According to Bonhoeffer's Christology, the assertion that "This is God must be made of the Humiliated One in merely the same manner as it is made of the Exalted One" is parallel. Bonhoeffer's "non-religious reading of Christianity" rejects the need for the concept of God for understanding the universe. Hamilton argues that Bonhoeffer's critique of religion focuses on existentialism and psychotherapy, emphasizing the holistic relationship between individuals and God depicted in the Bible. However, Bonhoeffer seeks a stronger argument that centers divinity transcending human boundaries becoming central to human life. He believes humanity should encounter God through life's fullness rather than moments of weakness, despair, and death.Non-religious Christianity prioritizes everyday life over unanswerable questions, as individuals have discovered their own answers. The purpose of Christianity is not to meet individual needs or solve problems

but to be at the center of human existence and actively participate in it [21]. Recognizing God's presence should happen in what we know rather than what we don't know; acknowledging His presence in solved problems instead of unsolved ones is what He desires from us. The text emphasizes the importance of recognizing both God and scientific knowledge when understanding various aspects of life, such as death, suffering, guilt, and broader human issues. It argues against the belief that only Christians possess answers to these questions and states that God should be acknowledged as the center of life rather than a temporary solution or last resort. We should recognize the presence of God not only during times of facing death or suffering but also during times of health and energy, as well as through actions rather than just sins. This recognition is based on the revelation of God through Jesus Christ, who is portrayed as the core and foundation for non-religious interpretations. These interpretations focus on Christological concepts to discuss God's involvement at the center of human existence while avoiding religious introspection that contradicts Bonhoeffer's beliefs.The text explores how Christ humbled himself by taking on human form and experiencing the wickedness of humanity while existing within the essence of human life. In this secular interpretation, Christ is portrayed as fully embracing humanity. Jesus' purpose in coming was not to condemn people for their sins and fulfill God's demand, but rather to call them out of sin and recognize the inherent goodness within them. Bonhoeffer seeks a non-religious foundation for his interpretation by connecting Jesus' life to his crucifixion. Jesus serves as the basis in acknowledging

the secular world. His life, suffering, death, and resurrection demonstrate his acceptance of it. Secularization is seen positively as it allows us to encounter Christ with strength and independence. Instead of relying solely on him for answers, we are liberated to walk alongside Christ as individuals. Christians are encouraged to embrace the world in the same way that Jesus did. According to Bonhoeffer, Christ addresses a matured world where our own growth leads us towards a genuine understanding of our relationship with God. God desires us to live as independent individuals capable of managing our lives without constant reliance on Him. The God who is present with us also abandons us (Mark 15:34). We exist in a universe where God's presence cannot be presumed upon. He allows himself to be displaced from the cosmos onto the cross where he becomes weak and powerless towards us yet still offers assistance.
Matthew 8:17 highlights that Christ assists us not because of his omnipotence but through his suffering and agony. The secularization of the world is seen by mature society as the demise of spiritual life and a non-religious interpretation of Christianity. Bonhoeffer characterizes God's relationship to the world as its "coming-of-age". In recent times, humanity has become self-reliant and capable of handling life's challenges without depending on God. The idea of God as a working hypothesis is being disregarded, making room for God's lordship through weakness instead. This process of secularization is regarded by the church as its duty to prepare the way for God in the world, following Jesus' example of existing for others. Bonhoeffer perceives secularization as participating in God's suffering within a godless world. Amidst

this godless environment, individuals must live a secular life that is devoid of false spiritual obligations and restrictions. To be Christian means to be someone who is shaped by Christ rather than conforming to specific religious behaviors. Being Christian does not solely revolve around religious actions; instead, it involves engaging with God's suffering in the secular world.The focus must be on Jesus Christ's path and intertwining with the messianic event, rather than solely concentrating on personal needs, problems, sins, and fears. When discussing God in a secular manner, it is necessary to expose the atheism of the world instead of hiding it, revealing it in an unexpected light. The world has become more irreverent but potentially closer to God than before [27]. This rejection of both secular and sacred realms can be observed in this division; however, Jesus breaks down this separation by uniting them through his suffering and humiliation. Jesus exists for others and resists individuality and self-centeredness. In the absence of religion, there is room for Jesus; instead of perceiving him as a supreme and transcendent being, we experience transcendence through our new life devoted to others. To truly be called Christian, one must engage in the sufferings of Christ by bearing the burdens of others. Bonhoeffer's initial concern about who Christ is for us today is evident in seeing Jesus as the broken one who lives for others through vulnerability. Despite appearing religious, worship and prayer now serve the world and are conducted within it. Prayer is not a means to express our own desires; instead, it allows us to stand alongside Christ who suffers in the world.Prayer and worship enable us

to bear not only our own burdens, but also the burdens of others who stand beneath the cross. These spiritual practices profoundly impact our lives and shape how we interact with the world. Bonhoeffer expressed this sentiment, highlighting his concerns about society's lack of religiosity and its implications for Christianity [28]. While his prediction of faith's demise may not be entirely accurate, his criticism remains valid. In today's world, where secularism is prevalent and there is a division between sacred and secular realms, embracing a "Christ for others" approach is crucial. George G. Hunter III echoes this perspective in his book by suggesting that when engaging with secular individuals, we should first acknowledge Jesus' humanity and allow His divinity to naturally unfold. This aligns with Bonhoeffer's belief in a tangible Jesus who experiences suffering. Hunter also proposes that encountering Christ can happen within Christian communities. Another approach involves inviting people to commit to Christ by emphasizing their strengths rather than solely focusing on sin and weakness, thus expanding our understanding of our need for God. In summary, Bonhoeffer's opposition to the separation between sacred and secular domains remains relevant today. Hunter argues that a flourishing Christian faith must engage with all aspects of life and affirm them as part of one's spiritualityAccording to Hunter, worship takes place in the world as believers strive to be present for others. Bonhoeffer's emphasis on living for and in the world serves as a strong defense for engaging with the secular realm. In contrast, a supremely transcendent God of boundaries becomes irrelevant to those who have learned to live well in the world without relying on God. Only a

suffering God can stand beside them and speak within the heart of life. Despite Karl Barth's powerful influence within the church, Bonhoeffer has allowed that influence to permeate into the world itself. A Christian faith that only speaks inwardly becomes nothing more than a "religion," but Jesus calls both the church and the world towards a new life lived within this worldly context. Consequently, Bonhoeffer believed it is crucial for the church to engage with and impact the world while also recognizing that in an increasingly secular society, it must embody its message and communicate using non-religious language.

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