{"id":4279,"date":"2024-12-12T12:57:21","date_gmt":"2024-12-12T10:57:21","guid":{"rendered":"https:\/\/vb.vpba.edu.ua\/?p=4279"},"modified":"2025-02-13T11:21:40","modified_gmt":"2025-02-13T09:21:40","slug":"politics-and-religion-in-the-works-of-k-barth-e-brunner-and-d-bonhoeffer","status":"publish","type":"post","link":"https:\/\/vb.vpba.edu.ua\/uk\/politics-and-religion-in-the-works-of-k-barth-e-brunner-and-d-bonhoeffer\/","title":{"rendered":"\u041f\u043e\u043b\u0456\u0442\u0438\u043a\u0430 \u0456 \u0440\u0435\u043b\u0456\u0433\u0456\u044f \u0443 \u043f\u0440\u0430\u0446\u044f\u0445 \u041a. \u0411\u0430\u0440\u0442\u0430, \u0415. \u0411\u0440\u0443\u043d\u043d\u0435\u0440\u0430 \u0456 \u0414. \u0411\u043e\u043d\u0433\u044c\u043e\u0444\u0444\u0435\u0440\u0430"},"content":{"rendered":"\n
\n
archpriest Andriy Dudchenko<\/summary>\n

Master of Theology, Master of Religious Studies, lecturer, Department of Church History and Practice Disciplines of Kyiv Orthodox Theological Academy.<\/p>\n\n\n\n

a.dudchenko@gmail.com | ORCID: 0000-0002-0274-720X<\/p>\n<\/details>\n<\/div><\/div>\n\n\n\n

Number DOI: http:\/\/doi.org\/10.33209\/2519-4348-2707-9627-2020-8-86<\/p>\n\n\n\n

VB. – \u2116 8, 2020. – P. 297-309.<\/p>\n\n\n\n

Summary<\/strong><\/p>\n\n\n\n

The article analyzes the similarities and differences between the understanding of the church\u2018s relations to the state and to the political life of society in the works of three influential theologians of the twentieth century: K. Barth, E. Brunner and D. Bonhoeffer. It is important for Ukrainian Christians to realize they need to be present in politics, or in public life, primarily through the prophetic voice of the Christian community. The experience of a Christian understanding of the relationship between religion and politics in Western Europe of the last century can help in this. Barth\u2019s \u00abnew-orthodox\u00bb radical Christocentrism logically led to the Christological justification of the state. State power is a divine establishment, and therefore it must be obeyed. Barth claimed the state is good, even if it is a criminal, as an instrument of God\u2018s providence for the world. Only when the state requires Christians to act against their own conscience or to give to the state what belongs to God, then Christians have not only the right but also the obligation not to obey it. Brunner criticized Barth\u2018s \u00abChristological justification\u00bb of the state and returned to the concept of natural law. The task of the state is to create proper just living conditions and to limit evil. Failure to recognize the essential opposition between church and state leads to disastrous consequences for both them. Brunner warned of the danger of the church gaining power in society and beginning to oppress others. Bonhoeffer accepted Barth\u2019s method in theology but used it very sparingly. He understood the \u00abadulthood of the world\u00bb and the presence of Christ in it. For Bonhoeffer, true Christianity necessarily involves active participation in the life of society and humanity in general, and not living in an isolated space. The Christian vocation is not aimed at escaping from reality to a better world, but at the ability to live in this world in a new way. The study of the theology of these leading Protestant theologians of the twentieth century is important to understand the responses given by Christians to the challenges posed by the times of deep sociopolitical and ecclesiastical crises.<\/p>\n\n\n\n

Key words: <\/strong>politics, religion, church and state, political theology, public theology.<\/p>\n\n\n\n

References:<\/strong><\/p>\n\n\n\n

Barth, Karl (2006). Justification and Right. Moscow: St Apostle Andrew\u2019s Biblical Theological Institute [in Russian].<\/p>\n\n\n\n

Barth, Karl (2010). Brief exegesis of the Epistle to Romans. \/ Exegesis of the Epistles to Romans and Philippians. Moscow: St Apostle Andrew\u2019s Biblical Theological Institute [in Russian].<\/p>\n\n\n\n

Bonhoeffer, Dietrich (2013). Ethics. Moscow: Publishing house of the Biblical Theological Institute [in Russian].<\/p>\n\n\n\n

Brunner, Emil (1994). On the Christological Justification of the State. \/ The Socio-Political Dimension of Christianity: Selected Theological Texts of the 20th Century (Translations). Moscow: Nauka, Publishing office \u00abOriental Literature\u00bb [in Russian].<\/p>\n\n\n\n

Holovin, Sergii (2017). Bible and politics. Fundamentals of a just society. Kyiv: Knyhonosha [in Ukrainian].<\/p>\n\n\n\n

Grenz, Stanley; Olson, Roger (2011). 20th century theology: God and the world in a transitional age. Cherkassy: Colloquim [in Russian].<\/p>\n\n\n\n

Cyril (Hovorun) (2017). Ukrainian public theology. Kyiv: St Sophia-Wisdom Open Orthodox University, Dukh I Litera [in Ukrainian].<\/p>\n\n\n\n

Metaxas, Eric (2016). Bonhoeffer: Pastor, Martyr, Prophet, Spy. Kyiv: Knyhonosha [in Ukrainian].<\/p>\n\n\n\n

\n
View\/download PDF<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Number DOI: http:\/\/doi.org\/10.33209\/2519-4348-2707-9627-2020-8-86 VB. – \u2116 8, 2020. – P. 297-309. Summary The article analyzes the similarities and differences between the understanding of the church\u2018s relations to the state and to the political life of society in the works of three influential theologians of the twentieth century: K. Barth, E. Brunner and D. Bonhoeffer. It is important for Ukrainian Christians to realize they need to be present in politics, or in public life, primarily through the prophetic voice of the Christian community. The experience of a Christian understanding of the relationship between religion and politics in Western Europe of the last century can help in this. Barth\u2019s \u00abnew-orthodox\u00bb radical Christocentrism logically led to the Christological justification of the state. State power is a divine establishment, and therefore it must be obeyed. Barth claimed the state is good, even if it is a criminal, as an instrument of God\u2018s providence for the world. Only when the state requires Christians to act against their own conscience or to give to the state what belongs to God, then Christians have not only the right but also the obligation not to obey it. Brunner criticized Barth\u2018s \u00abChristological justification\u00bb of the state and returned to the concept of natural law. The task of the state is to create proper just living conditions and to limit evil. Failure to recognize the essential opposition between church and state leads to disastrous consequences for both them. Brunner warned of the danger of the church gaining power in society and beginning to oppress others. Bonhoeffer accepted Barth\u2019s method in theology but used it very sparingly. He understood the \u00abadulthood of the world\u00bb and the presence of Christ in it. For Bonhoeffer, true Christianity necessarily involves active participation in the life of society and humanity in general, and not living in an isolated space. The Christian vocation is not aimed at escaping from reality to a better world, but at the ability to live in this world in a new way. The study of the theology of these leading Protestant theologians of the twentieth century is important to understand the responses given by Christians to the challenges posed by the times of deep sociopolitical and ecclesiastical crises. Key words: politics, religion, church and state, political theology, public theology. References: Barth, Karl (2006). Justification and Right. Moscow: St Apostle Andrew\u2019s Biblical Theological Institute [in Russian]. Barth, Karl (2010). Brief exegesis of the Epistle to Romans. \/ Exegesis of the Epistles to Romans and Philippians. Moscow: St Apostle Andrew\u2019s Biblical Theological Institute [in Russian]. Bonhoeffer, Dietrich (2013). Ethics. Moscow: Publishing house of the Biblical Theological Institute [in Russian]. Brunner, Emil (1994). On the Christological Justification of the State. \/ The Socio-Political Dimension of Christianity: Selected Theological Texts of the 20th Century (Translations). Moscow: Nauka, Publishing office \u00abOriental Literature\u00bb [in Russian]. Holovin, Sergii (2017). Bible and politics. Fundamentals of a just society. Kyiv: Knyhonosha [in Ukrainian]. Grenz, Stanley; Olson, Roger (2011). 20th century theology: God and the world in a transitional age. Cherkassy: Colloquim [in Russian]. Cyril (Hovorun) (2017). Ukrainian public theology. Kyiv: St Sophia-Wisdom Open Orthodox University, Dukh I Litera [in Ukrainian]. Metaxas, Eric (2016). Bonhoeffer: Pastor, Martyr, Prophet, Spy. Kyiv: Knyhonosha [in Ukrainian].<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[87],"tags":[227],"class_list":["post-4279","post","type-post","status-publish","format-standard","hentry","category--8-2020","tag-archpriest-andriy-dudchenko","post-no-thumbnail"],"_links":{"self":[{"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/posts\/4279","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/comments?post=4279"}],"version-history":[{"count":3,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/posts\/4279\/revisions"}],"predecessor-version":[{"id":5615,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/posts\/4279\/revisions\/5615"}],"wp:attachment":[{"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/media?parent=4279"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/categories?post=4279"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/vb.vpba.edu.ua\/uk\/wp-json\/wp\/v2\/tags?post=4279"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}