Dietrich Bonhoeffer’s Ecumenical Quest by Keith Clements

Abstract

Reviewed by: Dietrich Bonhoeffer’s Ecumenical Quest by Keith Clements Thomas K. Johnson Dietrich Bonhoeffer’s Ecumenical Quest. By Keith Clements. Geneva: World Council of Churches Publications, 2015. 328 pp. Did Bonhoeffer have an explicit commitment to an ecumenical mission for the community of Christ? How did Bonhoeffer engage in the ecumenical movement and what role did he play in its development? These are Clement’s primary foci and after a thorough examination he concludes that Bonhoeffer demonstrated a deep passion for an ecumenical vision, but always did it his own way. Clements maintains that a broad variety of engagements, theological, pastoral, and political, as well as the relationships that he held dear, broadened Bonhoeffer’s understanding of what it means to be church. He demonstrates this through a chronological documentation of Bonhoeffer’s participation in ecumenical activities, beginning in 1927 and continuing with an appointment in Barcelona, a scholarship at Union Seminary (New York), and involvement in conferences. In the spirit of the ecumenical cause Bonhoeffer helped draft a new catechism in 1931, which addressed the key issues of the day: science and faith, war and peace, and the unity of the church. Bonhoeffer drew heavily upon his doctoral thesis Sanctorum Communio, to define the church as “being-with-one-another” as we bear mutual responsibility in the body of Christ. For Bonhoeffer, the movement was not about fostering more dialogue or finding common ground so as to resist the divisive powers in Germany, rather the ecumenical priority was the affirmation that the church of Christ exists for the whole inhabited earth and is given in and through God’s grace. Clements argues that since Bonhoeffer is better known for his social justice pursuits, we can miss his role as an ecumenist. The reader will find his case compelling as a closer look is provided of Bonhoeffer’s input at various ecumenical councils, including his [End Page 120] substantial contribution, The Confessing Church and the Ecumenical Movement (1934). Still it remains uncertain whether Bonhoeffer saw himself in this role or simply viewed the ecumenical stage as a place where his prophetic voice could be heard. Bonhoeffer was not always about promoting unity and collaboration both nationally and internationally. Instead, his primary concern was making grace real and being an advocate for peace and justice, and Clements admits that at times there was not a connection between these priorities and church unity. Even though Clements’ book is a valuable resource to understand Bonhoeffer’s contributions to numerous ecumenical conferences and to navigate through the complex issues involved, it still seems problematic to ascertain what his specific hopes and influences were for ecumenism as an enduring goal. Yet it is clear that Bonhoeffer has an ecumenical appeal today. His priorities on putting one’s faith into practice, being authentic and committed to justice, challenging nationalism and idolatry have influenced a wide array of Christian and non-Christian traditions. At my school, Claremont School of Theology, these common values enhance relationship building and a profound sense of community. It is clear that interdenominational, inter-cultural, and even interreligious experiences influenced Bonhoeffer’s vision of living out a broader practice of faith that was inclusive as well as grounded in Christ. As Bonhoeffer attempted to serve as the vital link between the Confessing Church and other church bodies, he voiced the concern that “the ecumenical movement lacked a theology” (7). Was it simply an endless array of conferences and talk, or was it embedded in and could launch an effective witness to the body of Christ, alive and active in every arena of life? Bonhoeffer struggled to discover and implement a foundation for the movement when he wrote On the Theological Foundation for the Work of the World Alliance (1932). Bonhoeffer ebbed and flowed with hope and frustration with his ecumenical experience. Yet ironically it was Bonhoeffer’s work, Clements believes, that served as the inspiration for the organization of the World Council of Churches. Clements sees Bonhoeffer as a resource for clarifying tensions we face today such as those involving the individual and the [End Page 121] community, freedom and responsibility, nationalism and dignity for all. Bonhoeffer’s honest evaluation of these...