Bonhoeffer is a Barthian, B-U-T. . .

from Bonhoeffer's Theological Formation

by Michael DeJonge (OUP, 2012)

final chapter excerpt "The Academic Roots of Bonhoeffer's

Ethical Theology" (pp. 145-6)

Barth convinces Bonhoeffer that the problem

of transcendence poses a fundamental challenge

for theology which can be met only through a

contingent concept of revelation, an understanding

of revelation as originating outside the human self

in God's freedom. . .There is a basic disagreement

about how to understand the freedom of God and

the contingency of revelation.  This disagreement

is reflected in their definitions of the person of 

Christ. Barth follows the Reformed tradition in under-

standing the person of Christ as the second person 

of the Trinity, the LOGOS who becomes present 

in acts of revelation but who is in eternity.  

Bonhoeffer follows the Lutheran tradition 

in understanding the person of CHRIST 

as the historical God-man who acts and

is in history.  Barth's person of Christ is the second

person of the Trinity; Bonhoeffer's person of Christ

is the historical God-man. . .Bonhoeffer understands

the reconciliation of God and world as an 

accomplished fact in the historical person of Christ.  

Such an understanding of reconciliation requires 

not dialectical but HERMENEUTICAL thinking, 

a way of thinking that begins with the reconciliation 

of God and world in CHRIST.