Relevant bibliographies by topics / Ethik (Bonhoeffer, Dietrich)

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  2. Dissertations / Theses
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Academic literature on the topic 'Ethik (Bonhoeffer, Dietrich)'

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Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Ethik (Bonhoeffer, Dietrich)"

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Kuhlmann, Helga. "Die Ethik Dietrich Bonhoeffers – Quelle oder Hemmschuh für feministisch-theologische Ethik?" Zeitschrift für Evangelische Ethik 37, no. 1 (February 1, 1993): 106–20. http://dx.doi.org/10.14315/zee-1993-0117.

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AbstractThe article connects the discourses on Bonhoeffer's Ethics with feminist ethics and critically reviews Bonhoeffer's use of »man« and »woman« respectively malehood and femalehood and relates both to the centrat ideas on >mature«, »body«, »Order«, and »sacrificejvictim« (in German both »Opfer«!). While Bonhoeffer's concept of nature and body shares quite a Iot with the respective feminist concepts in ethics, his concept of sacrificejvictim differs substantially. The argument pretends that both approaches could enrich each other. One result of the analysis is that Bonhoeffer uses the convential patterns of »man« und »woman« as weil as of»malehood« and »femalehood«, butthat his ethics also includes some fundamental ideas to overcome the traditional categories of gender.
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Kohler, Eric D., and Uwe Gerrens. "Medizinisches Ethos und theologische Ethik. Karl und Dietrich Bonhoeffer in der Auseinandersetzung um Zwangssterilisation und "Euthanasie" im Nationalsozialismus." German Studies Review 21, no. 3 (October 1998): 621. http://dx.doi.org/10.2307/1431266.

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Sanchez, Michelle C. "Bonhoeffer's Lutheran assertions: Cataphasis as teaching responsibility to the ‘other’." Scottish Journal of Theology 70, no. 4 (November 2017): 390–408. http://dx.doi.org/10.1017/s0036930617000369.

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AbstractStructural similarities have been noted between Dietrich Bonhoeffer's account of ethical responsibility and more recent accounts advocated by philosophers who emphasise responsibility to alterity. Yet, there remains one stubborn difference between Bonhoeffer and these philosophers: his unequivocal embrace of strongly cataphatic speech. This raises the following question: it is possible for contemporary Christian ethicists and theologians to enlist Bonhoeffer in the aim of reconceiving an ethic of responsibility to the ‘other’ when Bonhoeffer himself relies on such concrete, exclusive language? This article will argue that attention to Martin Luther's defence of theological assertions provides a lens through which the performative force of Bonhoeffer's cataphatic language can be better understood as a particular and traditional use of language that teaches an ethical posture of epistemic humility.
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Burkholder, Benjamin J. "Christological Foundations for an Ecological Ethic: Learning from Bonhoeffer." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 338–56. http://dx.doi.org/10.1017/s0036930613000161.

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AbstractIn an age where the church needs to foster moral concern for the environment, some are suggesting that Christian theology itself must be changed to produce this result. This article argues that such emendations are unnecessary because Dietrich Bonhoeffer, working a couple of decades before ecological concern was even seen as necessary, manages to craft a theological and ethical approach which is sensitive to ecological concern while retaining large portions of the Christian tradition. Bonhoeffer's anthropology robustly affirms humanity's connection with the natural environment and does not separate humans from the natural order. In fact, his novel approach to the image of God emphasises the necessity of human physicality and the ethical responsibility for the other, which seems to be extendable to the natural order as well. In addition, Bonhoeffer's interpretation of the command to have dominion sees the injunction as a call to be ‘bound’ to nature as a servant, not as a lord free to exploit the earth for wanton pleasure. Consequently, Bonhoeffer interprets the industrial revolution as the failure of humans to rule and serve creation well. Finally, his anthropology, unlike many in the tradition, does not extradite humans from the world, but rather situates them entirely within the matrix of interlocking relationships in the natural world. While Christian soteriology has been criticised for shifting Christian concern away from the environment and life in this world, Bonhoeffer's soteriology overcomes this criticism. Bonhoeffer vociferously repudiates two kingdoms theology in favour of a single unified reality of Christ, which unites God's work of creation and redemption into a unified whole. Furthermore, he interprets the incarnation as a robust affirmation of God's creation and thereby life in this present world. Finally, Bonhoeffer posits redemption encompassing the entire world order, rather than seeing humans as its unique constituents. Bonhoeffer's ethics of responsible action shows that humans need to evaluate not just their immediate actions, but also the long-term consequences of their actions, especially when it comes to use of the environment, both for the sake of other humans and for the sake of following Christ. Since disciples of Christ are supposed to be working towards the reality of Christ, one can conclude that Bonhoeffer's thought encourages humans to work towards the harmony that is to typify creation in the eschaton. Thus, Bonhoeffer's ethics encourages a moral concern for the environment both as a means of neighbourly love and as a means of following Christ.
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김성호. "Dietrich Bonhoeffer’s Ecclesiological Ethic." Theology and Mission ll, no. 43 (November 2013): 331–61. http://dx.doi.org/10.35271/cticen.2013..43.331.

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Nissen, Ulrik. "Kristen etik mellem kompromis og radikalitet." Dansk Teologisk Tidsskrift 80, no. 2-3 (September 16, 2017): 110–26. http://dx.doi.org/10.7146/dtt.v80i2-3.106351.

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K. E. Løgstrup’s The Ethical Demand, first published in 1956, has proved to hold insights that give it continued resonance in Scandinavian theology and beyond. Among other things, its rejection of a Christian ethic continues to be debated. Such a critical stance towards Christian ethics can also be found in Dietrich Bonhoeffer. But in contrast to Løgstrup, he can still endorse a Christian discipleship and the call to bear witness to Christ. By bringing Løgstrup and Bonhoeffer into conversation it can be argued that an ethic of responsibility as a responsive concept can open up for a Christian ethic in a third positionbetween compromise and radicalism.
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Verhagen, Koert. "God, the Middle Term: Bonhoeffer, Kierkegaard, and Christ’s Mediation in Works of Love." Religions 11, no. 2 (February 8, 2020): 78. http://dx.doi.org/10.3390/rel11020078.

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In this article, I argue that in Works of Love Søren Kierkegaard stays true to his Lutheran roots in detailing an ethic of neighbor love that draws deeply on and unfolds the implications of the inseparable realities of justification and Christ’s mediation in the social sphere. The article unfolds in two parts. Since neither of these realities are explicit in Works of Love, the first part considers Dietrich Bonhoeffer’s account of Christ as mediator in order to provide a framework for thinking about and identifying their presence in Kierkegaard’s thought. Engaging with Bonhoeffer in this manner is particularly useful, not least because he was deeply influenced by Kierkegaard and also stood in the Lutheran tradition, but also because although he outlines the expansive nature of Christ’s mediatorial work to tantalizing effect, he never unfolds its concrete, ethical implications for the Christian life. With the key aspects of Bonhoeffer’s account in mind, the second part of this article demonstrates and argues for an overlooked theological dynamic in Works of Love: namely, that Kierkegaard’s account of God’s mediation not only shares these keys aspects, but also unfolds the ethical implications of Christ’s mediation for the Christian life.
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Frey, Christofer. "Zum Verständnis des Lebens in der Ethik." Zeitschrift für Evangelische Ethik 39, no. 1 (February 1, 1995): 8–25. http://dx.doi.org/10.14315/zee-1995-0104.

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Abstract The article questions the empty formula of the concept of life and examines its theological and ethical implications. A critical survey of various positions found in the history of philosophy and theology illustrates its ambiguity and normative use. In the light oftbis historical and systematic investigation the author inquires into a handling of the concept which would be justifiable today in theological and ethical terms. Neither moral evidence nor theological structure are cited. Instead the concept - inspired by Dietrich Bonhoeffer's distinction between the ›Letzter‹ and ›Vorletzter‹- should be made relative and placed into perspective by a critical understanding of the revelation.
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Maaser, Wolfgang. "Ethik zwischen sozialverfaßter Habitualität und Reflexion." Zeitschrift für Evangelische Ethik 35, no. 1 (February 1, 1991): 285–305. http://dx.doi.org/10.14315/zee-1991-0135.

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Abstract The article proceeds from the basal fact that all ethical reflections are developped in a contexture which can be defined as socially constituted habituality; to this contexture are related the individuals, reflecting or not, by their social identity. Unfortunately most of the programms of ethics delete these relations by prefering a logifying approach to ethics which is not prepared to take into consideration the realm ofthose ambiguous interferences. By this means the prerequesites for performing ethical conduct, both are ignored and contrasted, nota bene, darkly and dimly with ethical discernments. However, parts of the tradition of rhetorics can give a clue to both how to disentangle the universe of prerequesites and to operationalize them as constituents of ethical reflections. This is concerning our understanding of reason, too; all reason ist finite, not able to spread out itselfto pure reason but competent to thematize its attachment to historical habituality. The outlines of such an understanding of reason are to discover in Dietrich Bonhoeffer's »Ethik« to confront the fideistic tendencies of protestantism and disclaim a methaphysical determination of reason
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Page, Kaylie G. "Raised Imperishable." Lumen et Vita 9, no. 2 (May 18, 2019): 56–66. http://dx.doi.org/10.6017/lv.v9i2.11131.

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Christians live in light of eternity: we anticipate a future glory yet to be unveiled, but we also have some level of participation in that glory in the present. What shape should that anticipation and participation take? In other words, how does the resurrection influence ethical choices in the present? This paper draws on the work of historical and modern theologians to consider what effects the resurrection of the body has on Christian life in the present. It argues that the nature of embodied life in the resurrection affects our view of and our behavior towards our own bodies, the body of the church, and the bodies of other people in the world. While the paper sketches the outlines of an ethic based on the bodily resurrection in each of these areas, its main concern is with the spiritual attitude that informs and results from these ethical choices. As Dietrich Bonhoeffer observes, Christian ethics that focuses on the resurrection tends to fall into one of the two traps of otherworldliness or secularism. However, when attention is given to the spiritual effects of a resurrection-oriented ethic, both of these pitfalls can be avoided. Living in light of the resurrection sharpens our anticipation of heavenly glory, but it also proves our inability to attain that glory by our own power, forcing us to rely ever more on God as the source of our salvation. Thus, although living with reference to the resurrection of the body has positive influence on our ethical choices, the primary impact of such a life is to drive the Christian back to the Gospel.
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Dissertations / Theses on the topic "Ethik (Bonhoeffer, Dietrich)"

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Harms, Klaus. "Vor Gott ohne Gott : Freiheit, Verantwortung und Widerstand im Kontext der Religionskritik bei Dietrich Bonhoeffer und Jean-Paul Sartre : ein Beitrag zur politischen Ethik /." Berlin ; Münster : Lit, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017658177&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Harms, Klaus. "Vor Gott ohne Gott Freiheit, Verantwortung und Widerstand im Kontext der Religionskritik bei Dietrich Bonhoeffer und Jean-Paul Sartre ; ein Beitrag zur politischen Ethik." Berlin Münster Lit, 2008. http://d-nb.info/993371221/04.

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White, John Bentley. "Sport and Christian ethics : towards a theological ethic for sport." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5992.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.
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Forrest, Martin R. "Christology from below : an examination of the black christology of Takatso Mofokeng in the context of the development of black theology in South Africa and in critical relation to the christological ethic of Dietrich Bonhoeffer." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/14338.

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Bibliography: leaves 188-197.
This thesis examines the framework for a Black Christology constructed by Takatso A.Mofokeng in The Crucified Among the Crossbearers (1983) and evaluates this work with the Christological assistance of Dietrich Bonhoeffer. The emergence of Black Theology in South Africa since the early 1970s is placed in the context of the black struggle for liberation and the philosophy of Black Consciousness. The result, theologically, is seen to be an anthropological concentration, an affirmative doctrine of oppressed humanity and a concern with human liberation. An identity with the suffering and liberative commitment of Jesus, together with a rejection of oppressive concepts of divinity, is shown to have led to a Black Christology based on engagement with the human history and struggles of Jesus. The message to whites is interpreted as a call to accept and repent of the guilt of the oppressors. Reflecting the early emphasis of Black Consciousness on the transformation of the black self-understanding, this is held to be Black Theology's first stage concerned with the perspective of the black oppressed as the privileged position from which to understand the Bible and the Christian faith. This biblical approach is seen to be common ground shared with most African Theologians, though some gave greater theological significance to the African experience. A second stage of Black Theology is then described, corresponding to a shift in the Black Consciousness movement towards critique of the material structures of society. Theologically the results of this shift are described as a more critical attitude to the biblical texts, in terms of their class interests, and the giving of greater weight to the black praxis of liberation as primary theological data. Bonhoeffer's Christology, unfolding in the context of the ethical demands made by his resistance activities, is then described to highlight the fact that in a situation of conflict and division, a Christological ethic reaches beyond solidarity to engage in vicarious action on behalf of others. Bonhoeffer is used to stress Black Theology's call to committed whites to stand in guilty solidarity with their people and repent on their behalf. It is then seen how Mofokeng draws on the work of J.Sobrino to engage contemporary liberation struggles with the history of Jesus and to give Christological significance to the struggles of those with whom Christ is in solidarity, as the work of his Spirit. It is also seen how Karl Barth is used to strengthen Mofokeng's concern with the birth of black people as acting subjects of their own history. With the insights of Bonhoeffer's Christological ethic it is concluded that Mofokeng overstates black solidarity, taking insufficient account of black divisions and conservatism. Mofokeng is seen not to apply his own historical methodology consistently, leading him to underestimate the theological importance of the failure of the poor to remain in solidarity with the dying Jesus, and the significance of the faithfulness of his women followers.
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Kang, An Il [Verfasser]. "Von der "Nachfolge" zur "Ethik der Verantwortung" : die Entwicklung des ethischen Denkens bei Dietrich Bonhoeffer / vorgelegt von AN Il KANG." 2008. http://d-nb.info/989788873/34.

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Schwarz, Jonathan. "Gottesoffenbarung angesichts des Anderen." Diss., 2016. http://hdl.handle.net/10500/23113.

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Text in German, summaries in German and English
Diese Masterarbeit handelt von Transzendenzmomenten angesichts des Anderen und nimmt damit Bezug auf einen der einflussreichsten Philosophen der Gegenwart, Emmanuel Levinas. Philosophiegeschichtlich bildet der linguistic turn den Kontext dieses Diskurses. So wird der Wandel im Denken, der mit dem linguistic turn einhergeht, anhand verschiedener philosophischer und theologischer Essays reflektiert und auf das Problem der Gewalt im Prozess des Erkennens hin zugespitzt. In Diskussion mit den Schriften Dietrich Bonhoeffers leistet diese Arbeit hinfort einen Beitrag zum systematisch-theologischen Diskurs über Gottesoffenbarung in zwischenmenschlichen Beziehungen und über Ethik. In Auseinandersetzung mit Levinas und Bonhoeffer baut diese Arbeit eine Brücke zwischen postmodernem, dekonstruktivistischem Denken und der fortwährenden theologischen Aufgabe, Gottes Sein mittels menschlicher Sprache Ausdruck zu verleihen.
This master thesis is about moments of transcendence in face of the other by means of one of the most important philosophers in our days, Emmanuel Levinas. The philosophically based historical context is represented by the term linguistic turn which marks a change of thinking within the 20th century. To outline this change the thesis brings several philosophical and theological essays up for discussion which leads to the problem of power in the process of recognition. Bringing up Dietrich Bonhoeffer’s writings, this research will make a contribution to the systematic-theological discourse about God revealing himself within relationships and about ethics. Furthermore it builds a bridge between postmodern anti-constructivist thinking and the continual theological task of using human language to explore God’s being.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
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Books on the topic "Ethik (Bonhoeffer, Dietrich)"

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Dietrich Bonhoeffer Vorlesung (10th 2005 Berlin, Germany). Der Wert menschlichen Lebens: Medizinische Ethik bei Karl Bonhoeffer und Dietrich Bonhoeffer. Berlin: Wichern-Verlag, 2006.

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Taking stock of Bonhoeffer: Studies in biblical interpretation and ethics. Burlington, VT: Ashgate, 2014.

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Germany) Dietrich Bonhoeffer Vorlesung (12th 2008 Münster. Frieden: Einsichten für das 21. Jahrhundert : 12. Dietrich-Bonhoeffer-Vorlesung, Juni 2008 in Münster. Berlin, Germany: Lit, 2009.

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Gerrens, Uwe. Medizinisches Ethos und theologische Ethik: Karl und Dietrich Bonhoeffer in der Auseinandersetzung um Zwangssterilisation und "Euthanasie" im Nationalsozialismus. München: Oldenbourg, 1996.

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Bonhoeffer and beyond: Promoting a dialogue between religion and politics. Frankfurt am Main: Peter Lang, 2008.

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The coherence of life without God before God: The problem of earthly desires in the later theology of Dietrich Bonhoeffer. Lanham, MD: University Press of America, 1989.

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Barth, Friederike. Die Wirklichkeit des Guten: Dietrich Bonhoeffers "Ethik" und ihr philosophischer Hintergrund. Tübingen: Mohr Siebeck, 2011.

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Prüller-Jagenteufel, Gunter M. Befreit zur Verantwortung: Sünde und Versöhnung in der Ethik Dietrich Bonhoeffers. Münster: Lit, 2004.

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Die Wirklichkeit des Guten: Dietrich Bonhoeffers "Ethik" und ihr philosophischer Hintergrund. Tübingen: Mohr Siebeck, 2011.

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Befreit zur Verantwortung: Sünde und Versöhnung in der Ethik Dietrich Bonhoeffers. Münster: Lit, 2004.

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Book chapters on the topic "Ethik (Bonhoeffer, Dietrich)"

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Veen, Wilken. "Bonhoeffer und Iwand zum Schuldbekenntnis und zur Umkehr. Ein Vergleich des Schuldbekenntnisses aus Bonhoeffers Ethik und Iwands Entwurf für das Darmstädter Wort." In Dietrich Bonhoeffer und Hans Joachim Iwand – Kritische Theologen im Dienst der Kirche, 235–66. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666564529.235.

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Wannenwetsch, Bernd. "Die Krise der Krise: Iwands und Bonhoeffers Diagnostik des geschichtlichen Versagens und ihre Bedeutung für die Ethik." In Dietrich Bonhoeffer und Hans Joachim Iwand – Kritische Theologen im Dienst der Kirche, 267–82. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666564529.267.

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Hofheinz, Marco. "„Mein Freund ist Dr. Bonhoeffer gewesen“ – oder: „… dass an diesem Punkt bei uns etwas nicht stimmt“ Zur Wiederentdeckung des Widerstandsrechts im 20. Jahrhundert in der politischen Ethik Dietrich Bonhoeffers und Hans Joachim Iwands." In Dietrich Bonhoeffer und Hans Joachim Iwand – Kritische Theologen im Dienst der Kirche, 103–28. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666564529.103.

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Huber, Wolfgang. "Arbeit an der Ethik." In Dietrich Bonhoeffer, 209–12. Verlag C.H.BECK oHG, 2019. http://dx.doi.org/10.17104/9783406731389-209.

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"Dietrich Bonhoeffer ETHIK Manuskripte in rekonstruierter Entstehungsfolge." In Ethik, edited by Ilse Tödt, Heinz Eduard Tödt, Ernst Feil, and Clifford Green, 29–30. Gütersloh: Gütersloher Verlagshaus, 2019. http://dx.doi.org/10.14315/9783641247447-002.

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Schlenker, Christian. "Dietrich Bonhoeffer. Seine theologische Ethik und ihre Relevanz für die Friedensethik heute." In Friedensethik und Theologie, 173–88. Nomos Verlagsgesellschaft mbH & Co. KG, 2018. http://dx.doi.org/10.5771/9783845286754-173.

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Norris, Kristopher. "An Ethic of Responsibility." In Witnessing Whiteness, 113–42. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055813.003.0006.

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This chapter begins the constructive turn in the book and outlines the contours and substance of an ethic of responsibility. The chapter begins by noting the impotence of efforts at “racial reconciliation” and offers the idea of “original sin” as a more accurate lens for addressing whiteness. The failure of white churches and theologians to reckon with the power of whiteness suggests the need for a new approach: an ethic of responsibility built upon the shared commitments of Cone and Hauerwas, and their mutual appeal to Dietrich Bonhoeffer, as well as the criticisms and corrections that black liberation theology directs at white theology. As a process of formation, an ethic of responsibility promotes radical, communal action to confront through material practices the wicked problem of whiteness, while also recognizing the lingering challenges of whiteness within a broken and wounded body of Christ.
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"IV. Die Bedeutung von Dietrich Bonhoeffers ethischen Überlegungen für die Medizinethik." In Medizinisches Ethos und theologische Ethik, 165–84. Berlin, Boston: DE GRUYTER, 1996. http://dx.doi.org/10.1524/9783486703030-006.

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