From the perspective of Bonhoeffer and Martyr Sadr, theology is not limited to individual and afterlife issues; rather, its scope encompasses all social, political, economic, cultural, and other aspects of human life. Accordingly, both thinkers advocate for the social responsibility of theology in various dimensions. However, Martyr Sadr, unlike Bonhoeffer, believes that this responsibility also includes the establishment of a religious government and systems. The aim of writing this article, which has been prepared using a descriptive-analytical method, is to study the different types of social responsibility in theology from the viewpoints of these two scholars share some commonalities but also show differences based on the conditions of their times and intellectual contexts. Bonhoeffer introduces concepts such as "maturity of humanity and the world," "non-religious Christianity, "precious emanation," "substitution," "valuable and hidden discipleship," "sacred worldliness," etc., emphasizing the social responsibilities of theology in confronting the modern world, in relation to Jesus Christ, the Church, and the Scriptures (preserving them, offering new interpretations, reflecting on their social implications), establishing global peace and preventing war, resisting dictatorship, combating racial discrimination, accurately explaining Christian teachings to prevent distortion and misuse, martyrdom and Christian community. Martyr Sadr also shapes his conceptual framework with terms like "the principle of the zone of vacancy or the Area of Juridical Discretion (mintaqat al-faragh),"the principle of divine providence," "succession, "interrogation," "the highest example," etc., viewing the social responsibilities of theology as necessary for solving contemporary human problems, establishing a Quranic system, creating a social the Holy Quran,