In Dietrich Bonhoeffer's Ethics the notion of reality plays a central role. The present article focuses on the ethical implications of the Chalcedonian Christology underlying this concept. This approach is tied to the debate on the relationship between the universal and specific identity of Christian social ethics in public discourse. In the opening section the article outlines the pertinence of this debate with regard to Bonhoeffer's Christological ethic. In the following section the article analyzes Bonhoeffer's concept of reality and the implied Chalcedonian traits. With this foundation established the article raises the question about its social ethical implications. The final part of the article argues that Bonhoeffer's ethics and ecclesiology cannot be separated from each other, explaining why Bonhoeffer's notion of reality leads to an assertion of the church's role in letting reality become real. In the light of Bonhoeffer's notion of reality the last section argues for the reconciliation of Christian witness and participation in public discourse.

No abstract

No abstract

No abstract

In the present mainpart, the thesis is introduced. In Chapter I the objective of the study and the methodology is outlined, as is a review of recent literature. In Chapter 2 an overview is provided of the metaethical concepts of the thesis.14 Rawls 1996, 49f.: "Persons are reasonable in one basic aspect when, among equals say, they are ready to propose principles and standards as fair terms of cooperation and to abide by them willingly, given the assurance that others will likewise do so. Those norms they view as reasonable for everyone to accept and therefore as justifiable to them; and they are ready to discuss the fair terms that others propose ( ... ) The rational is, however, a distinct idea from the reasonable and applies to a single, unified agent (either an individual or corporate person) with the powers of judgment and deliberation in seeking ends and interests peculiarly its own."106 DE § 144: •'Wenn der Mensch sein Thun und Lassendergestalt einrichtet, daf3 er nichts ohne Absichten vornimmet, eine jede Absicht aber ein Mitte! anderer und alle insgesammt ein Mitte I zur Haupt-Absicht sind; so stimmet in seinem Wandel alles mit einander u(e)berein, und nichts hindert das andere. Derowegen da die Ubereinstimmung des mannigfaltigen die Vollkomrnenheit ausmachet, so ist in diesem Falle der Wandel des Menschen vollkommen"; DM § 152.