Research

I received word yesterday that the Ph.D. Committee voted to approve my request for “Excused Program Leave” beginning in January 2021 and lasting until January 2022. At the risk of sounding like Captain Obvious, 2020 has been a particularly difficult year. Attempting to complete my “Barth, Bonhoeffer, and the Bible” dissertation has taken a toll on my mental health as I ran into some major research and writing roadblocks right before and during the COVID pandemic. ...

Not sure how this is going to go, or even why I’m doing this anymore, but here we go! Still praying for either a dissertation break-through or a clear sign that I should quit. I hope to receive or discover one of those before the end of the calendar year.

For months and months now, I’ve been praying for either (1) a breakthrough on my “Barth, Bonhoeffer, and the Bible” dissertation or (2) a clear sign that I should quit the Ph.D. Unfortunately, after countless confusing dead ends in my endeavors to put Karl Barth and Dietrich Bonhoeffer into precise conversation with each other regarding specific passages of the Bible, I’ve now realized that such an approach is not going to work. ...

After realizing just how easy it was to lose access to the physical books that I own (now sequestered in my library carrel at Wheaton), on a bit of a whim I created a fundraiser to help my upgrade my Logos Bible Software library to either the Anglican Gold ($216) or Anglican Platinum ($582) libraries. Upgrading would help me in my preaching, teaching, and writing roles (as a pastor-theologian and as the Managing Editor of AnglicanCompass.com). I’ve already benefited immensely from the Anglican Silver package I bought when I got into the Logos Bible Software ecosystem a couple years ago (mainly to gain easy digital access to Barth and Bonhoeffer’s writings for my dissertation). I plan to stick with Logos—especially for biblical commentaries, systematic theologies, and reference works—because it allows me to quickly research, prepare for sermons, answer questions from readers, etc. ...

Perhaps it’s just the global COVID–19 pandemic, but I’ve been really discouraged about my dissertation lately. My normal reading/writing workflow has ground to a halt because (1) we are temporarily without childcare and (2) my wife, a Family Nurse Practitioner is still working full-time from the office. That leaves me home alone with our 1.5-year-old during the week and, while she is a wonderful child, she’s not really jazzed about dad sitting quietly in a corner getting some reading and writing done during the day. ...

I’m still very much in the weeds, taking a closer look at how Bonhoeffer and Barth read the Sermon on the Mount. Given the importance of the Sermon on Mount for Bonhoeffer’s life and work, I’m persuaded that there’s something important to be found here—something that will hopefully shed some light on the Barth-Bonhoeffer relationship re:their theological critiques of religion. Additionally, there are at least two other tidbits that have me interested in how Barth and Bonhoeffer read the Sermon on the Mount. ...

For a research project, I’m looking for examples of the reasoning that goes into what’s been called, among other things “theological triage,” “doctrinal taxonomy,” or “dogmatic rank.” I’m referring to the process of distinguishing between various levels of importance when it comes to theological statements/positions. So, for example, the Trinity would usually be considered a “first-order” or “primary” doctrine—a “dogma,” if you will. But a specific view of the end times would usually be considered a “second-order,” “secondary,” or “tertiary” doctrine—AKA “adiaphora.” ...

When it comes to the Barth-Bonhoeffer relationship, there is perhaps no greater conundrum than the meaning of what Bonhoeffer called Barth’s “Offenbarungspositivismus” (“positivism of revelation” or “revelatory positivism”) in his Letters and Papers from Prison (DBWE 8). Now, before we proceed, please note that Bonhoeffer meant something very particular by “religion” in his prison letters. For an overview of how Bonhoeffer and Barth differed on the meaning of “religion,” and what that means for how we interpret their theological critiques of religion, please see my essay: “To Be or Not To Be Religious: A Clarification of Karl Barth’s and Dietrich Bonhoeffer’s Divergence and Convergence Regarding Religion.” ...

If you’ve not yet consulted the Oxford Handbook series, you should! The Oxford Handbook of Systematic Theology (paid link) is especially useful! I’m very excited because the Oxford Handbook of Dietrich Bonhoeffer and the Oxford Handbook of Karl Barth are both about to be released soon! I just wish they weren’t so expensive!

The Cambridge Companion to Dietrich Bonhoeffer SOURCE (Amazon affiliate link): John W. de Gruchy, ed., The Cambridge Companion to Dietrich Bonhoeffer (paid link) (Cambridge: Cambridge University Press, 1999), xxiv–xxvi. 1906, 4 February, Dietrich Bonhoeffer born in Breslau, Germany 1912 Family moves to Berlin, where Karl Bonhoeffer, Dietrich’s father, takes up a position at Berlin University 1913 Dietrich Bonhoeffer begins gymnasium studies 1916 Family moves to the suburb of Grunewald 1918 Walter Bonhoeffer, Dietrich’s brother, dies on the western front 1921 Dietrich and twin sister, Sabine, are confirmed 1923 Begins theological studies at Tübingen 1924 Continues theological studies at Berlin; travels to Rome and north Africa with elder brother Klaus 1927 Qualifies for licentiate with his doctoral dissertation, Sanctorum Communio (DBWE 1) 1928 Curate in Barcelona 1929 Summer lectures in systematic theology, Berlin; assistant pastor in Berlin 1930 Completes second dissertation, later published as Act and Being (DBWE 2); Sloane Fellow at Union Theological Seminary, New York (1930-1) 1931 July: first meeting with Karl Barth August: lecturer in theological faculty, Berlin September: appointed Youth Secretary of World Alliance for Promoting International Friendship through the Churches Conference, Cambridge October: chaplain at Technical College, Berlin November: takes confirmation class in Berlin-Wedding 1932 Winter lecture course on ‘Creation and Sin’ (later published as ...

I’m narrowing my focus to Genesis 1–3 and the Sermon on the Mount. Originally, my dissertation proposal cast a very wide net. I was going to have the following chapters: Introduction (5,000 words) Chapter 1: Creation and Fall (Genesis 1–3) (16,000 words) Chapter 2: The Prophets (16,000 words) Chapter 3: The Gospels (16,000 words) Chapter 4: The Epistle to the Romans (16,000 words) Chapter 5: Completing the Biblical Critique of Religion (16,000 words) Summary and Conclusion (5,000 words) However, after doing survey work, and spending most of the previous academic year working on Barth and Bonhoeffer’s reading of Genesis 1–3, I’ve decided to narrow my focus down to Genesis 1–3 and the Sermon on the Mount. ...

Karl Barth’s Church Dogmatics Original Publication Dates, courtesy of PostBarthian.com. If you’re trying to grasp the contours and contents of Karl Barth’s massive Church Dogmatics, it helps to have an outline! Here’s a helpful PDF version, with subheadings included, from Princeton’s Center for Barth Studies. Barth_Outline of Church Dogmatics Below is a version that I’ve created from my Logos edition of Church Dogmatics. It’s the version found in the Index (CD V/1, 1–13). ...

John Webster’s Idea Like so many others, I desperately wish that John Webster were still alive. After all, my dissertation topic owes much to his essay: “Reading the Bible: The Example of Barth and Bonhoeffer.” The essay (previously published as ‘“In the Shadow of Biblical Work:” Barth and Bonhoeffer on Reading the Bible,’and then published in Word and Church: Essays in Christian Dogmatics (paid link)) begins: Two things at least are clear about the relationship of Barth and Bonhoeffer: that disentangling the history of their relation is of considerable importance for making sense of Bonhoeffer, if not of Barth; and that the disentangling is a rather delicate operation which involves some discriminating interpretation of the writings of two complex theologians. Much, for example, hangs on what we are to make of Bonhoeffer’s scattered remarks on Barth, revelation and non-religious interpretation in the prison writings, and of Barth’s puzzled response to them (87). ...

I got my dissertation proposal approved in the Spring of 2018. Working title: “Scriptural but Not Religious: Karl Barth, Dietrich Bonhoeffer, and a Biblical Critique of Religion.” Barth + Bonhoeffer + Bible + Religion. “Barth, Bonhoeffer, and Bible” is the gap/niche. But that would be too much to tackle comprehensively in a dissertation. So “religion” is designed to be the delimiter—specifically, Barth’s and Bonhoeffer’s theological critiques of religion. Dissertation-wise, I didn’t make as much progress as I would’ve liked to during the 2018–19 school year. However, I became a father and I passed all my courses. So I’m counting that as a win. ...

I’m two years in to my PhD program, and I need to finish writing this dissertation soon, or it’s going to be the death of me! Don’t get me wrong. I love Wheaton’s program. My supervisor and second reader are fantastic. And I think that this Barth, Bonhoeffer, and the Bible project is worthwhile. But I’ve got a wife, a kid, a commitment to the Church, and I need to move on with my life. ...