Song of Songs as an Earthly Love Poem: Exploring on Bonhoeffer’s Christological Interpretative Logic

Though a student of Harnack, Bonhoeffer did not shy away from figural exegesis since his early period. He approached Genesis 1-3 from a theological perspective and interpreted the Psalms as Christ's own prayers. However, during his time in prison, he began to affirm earthly love by turning to the Song of Songs, a book traditionally interpreted through the lens of the love between Christ and the Church or believers. In a later letter, he even told Bethge that reading the this book as an earthly love poem was ‘probably the best “Christological” interpretation’.[i] This affirmation of earthly love from the standpoint of holy scriptures and Christology is uncommon in Christian theology. So why could reading the Song of Songs as an earthly love poem be considered a Christological interpretation, and even the best one? This paper aims to explore Bonhoeffer’s exegetical logic behind this fragmented reflection.

My argument is that Bonhoeffer’s interpretation of Chalcedonian Christology is key, providing him with the theological framework for understanding finite and, therefore, dynamically human life before God. Furthermore, I argue that Bonhoeffer’s reliance on Luther’s exegesis of Wisdom literature offers him a model of embodied life encompassing both activity and enjoyment, sorrows and joys. Thus, Bonhoeffer overcame the ‘nasty ditch’ in Lessing’s language not only by engaging with patristic tradition but also by developing Lutheransim’s Christology (finitum capax infiniti) with a modern consciousness.

A lot of studies have explored the connections between Bonhoeffer’s Christological reflections and interpretive methodologies. Some emphasize the presence of Christ as a central motif, highlighting Bonhoeffer’s commitment to this motif. While this approach is fruitful in explaining Bonhoeffer’s dual use of figural interpretation and historical criticism,[ii] or in eliciting Christological reflections,[iii] or even suggesting the possibility of ‘polyphonic exegesis’,[iv] it falls short in capturing Bonhoeffer’s distinctive spirit of reformation. Consequently, some scholars are trying to argue that Bonhoeffer bears similarity to the patristic theologians.[v] Moreover, this approach fails to provide a theological rationale for Bonhoeffer’s innovative affirmation of earthly love or bodily pleasure, concepts often viewed negatively in patristic theology.

Recent studies show an often overlooked fact by many scholars: Bonhoeffer’s emphasis on the presence of Christ stems from his Chalcedonian Christological reflection,[vi] which furnishes him with the theological framework for understanding finite and, therefore, dynamically human life before God. By revisiting Bonhoeffer’s Chalcedonian reflection, we can clarify the penultimate human life—living before God as creature, sinner, and reconciled being. Additionally, Bonhoeffer’s exegesis of Wisdom literature exhibits clear Lutheran characteristics, interpreting ‘vanity’ not as a word of despair but as a word of wisdom, encouraging believers liberated by Christ to actively enjoy daily life without anxiety.[vii] Therefore, I suggest that research should commence with an examination of Bonhoeffer’s Chalcedonian Christology, as well as an exploration of his inheritance from Luther’s exegesis of Wisdom literature.

This study will provide crucial insights, firstly into the contested concepts of a world come of age, non-religion Christianity, and profound this-worldliness in Bonhoeffer’s fragmentary reflection in prison, and secondly into the contemporary need for an understanding of embodied human love and joy in contrast to digital authoritarianism.

[i] DBWE 8, 410.

[ii] For example: Jens Zimmermann, “Reading the Old Testament with Dietrich Bonhoeffer,” in Acts of Interpretation: Scripture, Theology, and Culture, ed. Stephen Anthony Cummins and Jens Zimmermann (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2018), 193–219.

[iii] For example: Nadine Hamilton, “Dietrich Bonhoeffer and the Necessity of Kenosis for Scriptural Hermeneutics,” Scottish Journal of Theology 71, no. 4 (November 2018): 441–59.

[iv] For example: Joel Banman, Reading in the Presence of Christ: A Study of Dietrich Bonhoeffer’s Bibliology and Exegesis, T&T Clark New Studies in Bonhoeffer’s Theology and Ethics (London New York Oxford New Delhi Sydney: T&T Clark, 2022).

[v] Jens Zimmermann, “The Vulnerability of the Word: Bonhoeffer’s Biblical Hermeneutics,” in Dietrich Bonhoeffer’s Christian Humanism, by Jens Zimmermann (Oxford University Press, 2019), 236–90.

[vi] Matthias Grebe, Nadine Hamilton, and Christian Schlenker, eds., Bonhoeffer and Christology: Revisiting Chalcedon, T&T Clark New Studies in Bonhoeffer’s Theology and Ethics (London New York Oxford New Delhi Sydney: T&T Clark, 2023).

[vii] Cf. Gail Nord Paulson, “The Use of Qoheleth in Bonhoeffer's Ethics,” Word & World 18.3 (1998): 307–13.