Similarities Between Plessner And Shmitt

Living in Christian community is a necessity for the everyday life of a Christian. Without community, the Christian has no one else to “sharpen” them, no one else to understand the everyday struggle of living in the world, sharing the Gospel, but not partaking in the sinful ways of the world. In “Life Together”, Dietrich Bonhoeffer explores Christian community, and presents not only the benefits of Christian community, but also the toxins that can destroy the community. Living in Christian community brings incomparable joy and community in and through Jesus Christ, but can be easily lost due to humanistic ideals, or “dreams”.

What does Christian community really mean? Life Together: The Classic Exploration of Faith in Community by Dietrich Bonhoeffer gives insight into what Christians relationships were designed to be like. The main theme Bonhoeffer explores is Christ in the Christian community under the Word of God. Bonhoeffer explains God’s gift of community by arguing the following: “It is grace, nothing but grace, that we are allowed to live in community with Christian brethren” (Bonhoeffer, 1978, p. 20). In addition the author adds, “Christian community is like the Christian’s sanctification. It is a gift of God, which we cannot claim. Only God knows the real state of our fellowship, of our sanctification” (p. 30). Overall Life Together is biblically

Having a community teaches people how to listen an love people. Prime example in the book the Greasers always stuck together. That’s what I mean by it teaches love. They had so much respect for on another. Another thing they also learned to listen to one another because you may not always have the brightest idea in the group. Communities help an also teach you a variety of things.

Thus far I have explained Nietzsche’s notion that our moral system is based upon a set of lies fabricated by a group of people. At this point in the essay I am happy to accept Nietzsche’s observation that our morals are perhaps not quite what they may seem on the surface. Having accepted Nietzsche’s first proposition ( that our system of morals are perhaps not quite as they seem), I will now evaluate his reasoning.

Born in 1906 in Germany and hung in 1945, renowned theologian Dietrich Bonhoeffer has been known as a pastor, an accused assassin, an anti-Nazi dissident, a key founding member of the Confessing Church, and a modern theological writer with no equal. Perhaps one of his most famous works is “Life Together” a personal meditation of the nature of the modern-day Christian community. Naturally, as the title suggests, the main theme of the book is life together as Christians under the Word of God. In the first chapter of the book, Bonhoeffer establishes his thesis, drawing upon examples and passages from the Bible to explain how we are supposed to live together, specifically explaining the role of Christ in our community. Bonhoeffer professes that

A key focus of my wider reading has been on the post war play “Die Ermittlung” by Peter Weiss. The linguistic devices of the play, namely Weiss’ employment of the Verfremdungseffekt and the relationship created between the play and Dante’s Divine Comedy, with each ‘canto’ of the play being analogous to a circle of hell in Dante’s Inferno, allow Weiss to express not only the horrors of the Holocaust in a manner which is deeply thought provoking, but also to draw attention to his belief that many Germans had distanced themselves from those horrors. Whilst initially I found such a complex text difficult to appreciate in German, upon completing the text I gained a new appreciation for literature as a means to provoke critical thought about such an emotive subject, by offering a perspective which cannot be provided through raw academic study of a subject.

Das weiße Band: Eine deutsche Kindergeschichte (2009), directed by Michael Haneke, encourages the viewer to contemplate the myriads ways in which power can corrupt the very essence of humanity and what it means to question authority. Focusing on the fictional town of Eichwald “in the Protesant North of East Germany in the early twentieth century,” the film weaves a tale “that lift[s] the diegetic action out of its immediate sociohistorical context, stripping it of its temporal and topographical coordinates” (Blumenthal-Barby, 95). Das weiße Band, therefore, becomes an allegory that attempts to transcend the ages, causing the viewer to think on and discuss the role of violence in any society, in Europe or elsewhere.

Gerhard Lohfink, German-born in 1934, was Professor of New Testament at the University of Tübinger. In 1986 he resigned to live and work as a theologian in the Catholic Integrierte Gemeinde—a community of priests. This move seems to be a direct outflow of his studies and increasing conviction around the communal aspects of Church from which this book was birthed in 1982. In his introduction Lohfink talks about the influence of Adolf von Harnack towards an individual experience of God. Jesus and Community is Lohfink’s response to the outfall

Bonhoeffer expresses this internal idealized community, as the dream (elsewhere: the wish-dream) of community-which necessarily undermines Christian community. He writes, “The person who loves their dream of community will destroy community, but the person who loves those around them will create community (Bonhoeffer, 2015. 36).” Though, I do not agree with Bonhoeffer’s understanding that we ‘create’ community. I believe rather that community surrounds us, despite of us, to the degree that we allow G-d to make us transparent to “the ground of life (elsewhere: creation).” I hold closely to Bonhoeffers understanding that we will undo community by imposing our will for community, rather than thankfully playing our part to shepherd the community G-d has gathered before us through the Divine’s

Milbank views the Church as a perfect community which was the only reason for the incarnation of Christ and which later repeats the destiny of Christ - sacrificing itself in order to eliminate human’s sin and return back to original peaceful creation but at the same time presenting itself as God’s gift in Christ. Such vision of the Church gives people chance to think about it as an interpretation of all events, thus making Church the so called “social institution”. (232) Furthermore, Milbank believes that, “Christianity…uniquely has this idea of [true] community… ” and “…hope for [this] community” which “…means the freedom of people and groups to be different, yet totally refuses indifference”. Later Milbank adds, that unless theology reflects the singularity of the norms of this unique community, it “… has nothing to think about”. First of all, the latter statement about the purpose of theology is rather bold. Theology is always between community and God, trying to incorporate all different practices and put them in order according to Christian traditions. It always strives to explain this inexpressible reality that community tries to respond to by reflecting in itself a wide variety of different theories and practices. In post-modernity the main task of theology

It is through the social and political practices that we get to see the rational process which leads to the identity between the individual's determination and community's determination. In this way, Hegel offers the Key to us to understand the identifications between individual and community in search of a fair social life.

Chapter three describes community. We are a family of believers that unite despite race, nationality, economics, and politics, because Christ unites us. Out of this divinely constructed community flows God’s plan for humans to be in relationship with one another. The authors mention that a community is only as strong as what it is built upon. They say that, “unity in the gospel is much deeper than surface uniformity (45). ”

The play expresses the idea of virtue and C’s hope of avoiding the fate of A, which in turn shows that there exists a strong desire to maintain a life that consists in pleasing an authoritative figure or higher power (such as God). It may be discovered, with the help of the analytical mind of Carl Jung, that the “study of religious experience [can] be regarded…as the study of the fundamental, natural and therapeutic psychic process, in which the individual seeks self-knowledge, self-regulation, and self-fulfillment” (Palmer 109).

Plato and John Rawls give to us an account of a moral community in which they both presupposed different views of the human person as order to such community. In this paper, I will attempt to examine what this moral political community is according to Plato and John Rawls. My thesis will support Plato's idea of moral political community which is better than John Rawls because it presents a community with order and a concern for the well being of all not just one. According to Plato in the words of Socrates, " I assume that if a community has been found properly, it has everything it takes to be good." The keywords from this phrase being "found properly" and "has everything to be good." In what follows I will

In chapter 2 of the Minima Moralia, Theodor Adorno talks about the disintegrating family unit, the loss of the partitioning between the public and private life. However, there seem to be contradictions, or perhaps entanglements created by virtue of these 2 chapters inhabiting the same text. This essay will attempt to disentangle some of these ideas in a “ludicrous quid pro quo fashion” (Adorno, 1), whilst drawing some assistance from other areas, such as chapter 3, as well. And in doing so, will unravel Adorno’s ideas that violence is inescapable, that certain antagonistic dialectics are necessary, and that not all conflict is bad conflict, thereby ultimately evoking the idea that there is such a thing as benevolent antagonism and