Bonhoeffer, Lutheran Theological Formation, and Learning at the Margins

Writing about the “changing landscape of theological education” is nothing new; in fact, it has constantly been changing over the past millennia through various stages, following the shifts in social, intellectual, and religious landscapes. What may be new is that such change is no longer decades in the making but instead rapidly accelerating, with the existential threat of collapse on the horizon.

To respond to this threat, schools and denominations have adopted various solutions. Some have embraced a pragmatic “necessity as the mother of invention” approach to quickly create solutions to the immediate issues. This perspective sees innovation as imperative, prioritizing flexibility, creativity, and responsiveness.  Others opt for fortifying or reconfiguring institutional structures, hoping that the stability of former years will translate to today’s context. This perspective often emphasizes safeguarding institutional identity to shield against the negative impact of change.

While both approaches have been tried with some success (although at what cost?), neither alone can suffice for 21st-century theological education, and most theological educators would agree that an ‘excellent’ (as opposed to ‘efficient’ or ‘effective’) way forward lies between these two poles. While his context was different, Dietrich Bonhoeffer’s experiences as scholar, pastor, and educator may offer some insights into what the future of theological education can hold, one who himself experienced the Church with and at the margins.

Bonhoeffer’s early formation came from an academically strong family, raised in an affluent Berlin neighborhood of professors and scientists. His associations with prominent German historical and systematic theologians at university in Berlin shaped his theological demeanor, yet his thesis Sanctorum Communio recognized the importance of relationships in Christian community. He would later build upon this idea more philosophically in Act and Being.

Bonhoeffer’s experience first in Barcelona and then Berlin-Wedding exposed him to people at the margins of society, making direct connections between his writing and everyday communities. His student experience at Union Theological and later his teaching at the University of Berlin grounded him more in his academic work.  Yet, his time as pastor in London, exposing him to ecumenical relations, cannot be overlooked.  The experience of both the university lectern and the parish pulpit shaped Bonhoeffer in the phase of his work.

Upon his return to Germany, he was tasked with directing one of the Confessing Church’s five seminaries. His book Life Together details his experiment in intentional communal theological education, focusing on forming the entire person for service. Alongside this is his book Discipleship, one of his most well-known works, which needs to be read alongside Life Together as a guide for living out that formation in the world.  Both these texts must be read at the margins: the seminary was both geographically and politically outside of power, and the costly grace about which Bonhoeffer writes must be proclaimed to communities at the margins.

These texts and his writings on theology and spiritual care demonstrate what is at stake for the Church in contemporary society. This paper traces Bonhoeffer’s theological and pedagogical insights to offer proposals for the future of theological education, giving primacy to community as the place of shared identity, mutual accountability, and transformative encounter.

One caveat here: this is not a call for repristinating theological education, trying to replicate Finkenwalde of the mid-1930s or seminary life from a century ago. New insights from pedagogy and technology provide opportunities (and, yes, challenges) that did not exist in former times. These innovations also bring in the possibilities of distractions, requiring discerning leadership to guide a path forward.

Bonhoeffer’s approach, as witnessed through his various writings, is contextual engagement, informed by synthesizing his academic and pastoral experiences and committed to encounters of “costly grace” that speak truth to power.  This commitment provides four main ideas to guide the future of theological education.

The first is to embrace innovation with humility. It is no longer sufficient to do things “the way we have always done them” or solely to implement incremental change. Theological education must be open to innovation while also preparing future leaders to be innovative, not out of necessity but because the “Spirit blows where she wishes” (John 3:8a). This requires deep listening, constant learning, and collaborative work.

The second is to center relational pedagogy. One of the main characteristics of Finkenwalde was living intentionally in community, which included a rigorous monastic-like schedule. The pre-COVID rise in New Monasticism may signal people’s desire for intentional community, which aligns the natural rhythms of the day with prayer and mutual support. In this community, students can learn to inhabit gospel living and ethical discernment.

The third is to be contextual and prophetic, rooted in concrete realities and engaging with courage and conviction. Both teachers and students need to be equipped with what is around them, not just analyzing it theologically but offering compassionate honesty and authentic ideas to contemporary society. Bonhoeffer’s later Ethics and Letters and Papers from Prison, both written during the last years of his life amid war, show that theology must always be in service to the neighbor, to those at the margins.

The fourth is to foster ongoing learning and discernment. Bonhoeffer’s life was one of intellectual and spiritual curiosity and ongoing discernment.  In his short life of 39 years, he was an international traveler, university lecturer, pastor, theologian, and ethicist, and a committed advocate for justice that led to his martyrdom. He benefited from guidance and mentorship throughout his life, which can serve as a model for future, current, and former students in theological education.

Yes, the landscape of theological education is changing, just as it has constantly been changing. This time, though, it is happening exponentially. As we move into the future, some insights from the past can serve as a guide. Bonhoeffer’s theological, pedagogical, and pastoral legacy can remind us to embrace innovation with humility, center relational pedagogy, engage contextually and prophetically, and foster lifelong learning and vocational discernment.