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STRENGTH FOR TODAYDr. Harold J. Sala (The Philippine Star) – October 21, 2018

“If anyone wishes to come after Me, he must deny himself, and take up his cross daily, and follow Me.” – Luke 9:23, nasb

It was Scotch-taped to the cash register, a light green check with a happy face smiling at you. On the check in bold letters was the catchy slogan, “Smile, God Loves You!” But in much larger red letters was the rubber-stamped message that had come from the local bank, marked, “Insufficient Funds.” It was one of a half-dozen bad checks taped to the register in a Christian bookstore, and what struck me as being so incongruous was that all bore Christian motifs – slogans, Icthus or fish symbols and catchy phrases.

How deep does Christian commitment go, anyway? According to the latest statistics, most people believe in God. Large numbers of them claim to have had a born-again experience. Yet families are in deep trouble today. In the past generation we have had a paradigm shift when it comes to cultural values. What was forbidden a generation ago is now tolerated, if not embraced. Sociologists are sitting with their stopwatches recording the disintegration of the family unit.

Lacking today is the clarion call to discipleship, to follow Christ no matter where He directs. “When Christ calls a man,” wrote Dietrich Bonhoeffer a generation ago, “he calls him to come and die.” By contrast, largely the call heard today is to overcome your fears, conquer your guilt, become successful and enjoy life. The theme of putting self to the stake has never been popular, but never has it been more needed.

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“Your life as a Christian should make non believers question their disbelief in God.”

~ Dietrich Bonhoeffer

Amen!

A Graphic Nonfiction Account of Hitler’s Would-Be Assassin

By M.T. Anderson; Oct. 5, 2018

 

 

For a man accursed by history, Adolf Hitler led a grimly charmed life. He survived several well-planned assassination attempts through sheer luck. The theologian Dietrich Bonhoeffer, a double agent claiming to spy for Hitler’s Reich, was actually involved in the resistance movement that planned a few of these plots. John Hendrix’s graphic biography, THE FAITHFUL SPY: Dietrich Bonhoeffer and the Plot to Kill Hitler (Amulet, 176 pp., $16.99; ages 10 and up), intertwines two stories: the insidious rise of Hitler with his creed of hatred and Bonhoeffer’s development as an ethical thinker who believed that radical action was necessary, but that killing was a sin. Hendrix writes, “the conspirators needed to find a place where God would forgive them for plotting an assassination.”

For young readers, one could easily play the near-miss attempts to kill Hitler as a straightforward thriller. The plots involve deception, gut-wrenching timing and concealed explosives: a bomb in a gift package, a rigged docent conducting a tour of captured Russian weaponry and an explosive briefcase spirited into the heart of Hitler’s fortress, the Wolfsschanze. But Hendrix makes the bold and surprising decision to tell it as a tale of faith. He records Bonhoeffer’s powerful experiences, for example, at the Abyssinian Baptist Church in Harlem, where the preacher Adam Clayton Powell fulminates: “Obeying God means challenging injustice! You don’t just think about God. … You act!” Some readers will be irked by the focus on God in historical nonfiction; others will be soothed by it. Certainly, Hendrix’s implication that at Bonhoeffer’s execution, he met his God is more emotionally powerful than strictly verifiable. In an author’s note, Hendrix offers a passionate defense of presenting the story through the lens of Bonhoeffer’s Christianity: “If we look for a motivation for his decisions outside his furious belief in God’s certainty, we will miss the very lesson he offers. ”

What will catch the reader’s eye immediately is Hendrix’s striking three-color art. The book is not a panel-by-panel graphic novel, but rather an inventive combination of text blocks and illustration. Each spread has its own ingenious design, shuttling between the literal and the allegorical: As the text talks about Hitler undermining the power of President Hindenburg and the Reichstag (“teetering like a German spruce”), the illustration shows the Führer literally hacking down the tree of state, a startled German imperial eagle taking flight.

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“We are not to simply bandage the wounds of victims beneath the wheels of injustice, we are to drive a spoke into the wheel itself.”

~ Dietrich Bonhoeffer

“Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.”

 

by DAVID PEACH ·

Many people have been killed for their faith through the ages. Interestingly, the word we use today to talk about someone who is killed for their beliefs, martyr, is the basic Greek word used in the New Testament which is translated “witness.” Therefore, when Jesus said, “ye shall be witnesses unto me” in Acts 1:8 it had great significance to them. This does not mean that every follower of Christ will be killed for their faith, but because the witness of the early church followers lead to their martyrdom, we use the word today to mean someone who dies for their faith.

Here are 10 famous Christian martyrs or groups of martyrs. Most of them are people from ancient past, but I also wanted to include a couple of recent martyrs to help remind us that people are still sacrificing their lives for the cause of Christ today.

Famous Christian Martyrs

Christians through the centuries have been tenacious in holding to their beliefs

Stephen

Acts chapters 6 and 7 give us the account of Stephen’s martyrdom. Stephen is considered one of the first Christian martyrs after Christ himself.

Stephen was speaking the truth of Jesus Christ. However, his words offended the listeners. They put together a council that brought false-witness to the things Stephen was saying (Acts 6:11-13). Stephen proclaimed that God’s own people were at fault for suppressing the prophets’ call to righteousness. They even killed the Holy One, Jesus Christ.

Their reaction was to gnash on him with their teeth. They ran Stephen out of the city and stoned him. Yet Stephen patiently accepted the persecution that was given to him. Stephen asked the Lord not to hold them guilty who had stoned him. He essentially repeated Christ’s words on the cross.

Andrew

Andrew was one of the first disciples of Christ. He was previously a disciple of John (John 1:40). Andrew was the brother of the boisterous Simon Peter. After the biblical record of Andrew’s life, he went on to preach around the Black Sea and was influential in starting several churches. He was the founder of the church in Byzantium or Constantinople.

Tradition says that Andrew was crucified on an X shaped cross on the northern coast of Peloponnese. Early writings state that the cross was actually a Latin cross like the one Jesus was crucified upon. But the traditional story says that Andrew refused to be crucified in the same manner as Christ because he was not worthy.

Simon Peter

Brought to Christ by his brother Andrew, Peter is known as the disciple who spoke often before he thought. After Christ’s death Peter was the fiery preacher prominently seen in the first half of the book of Acts. He founded the church at Antioch and traveled preaching mainly to Jews about Jesus Christ.

Peter was martyred under Nero’s reign. He was killed in Rome around the years 64 to 67. Tradition holds that he was crucified upside down. Like Andrew, his brother, he is said to have refused to be crucified in the same manner as Christ because he was unworthy to be executed in the same way as the Lord.

Polycarp

As with many people in the early centuries, Polycarp’s exact birth and death dates are not known. Even his date of martyrdom is disputed; though it was some time between AD 155 and 167. Polycarp was probably a disciple of the Apostle John who wrote the books of the Gospel of John, the three Epistles of John and the book of Revelation. Polycarp may have been one of the chief people responsible for compiling the New Testament of the Bible that we have today.

Because of his refusal to burn incense to the Roman Emperor he was sentenced to burn at the stake. Tradition says that the flames did not kill him so he was stabbed to death.

Wycliffe

Known as “The Morning Star of the Reformation,” John Wycliffe was a 14th century theologian. He is probably best remembered as a translator of scriptures. He believed that the Bible should be available to the people in their common tongue. He translated the Latin Vulgate into common English.

He was persecuted for his stand against Papal authority. While he was not burned at the stake as a martyr, his persecution extended beyond his death. His body was exhumed and burned along with many of his writings. The Anti-Wycliffe Statute of 1401 brought persecution to his followers and specifically addressed the fact that there should not be any translation of Scripture into English.

John Huss

Huss was a Czech priest who was burned at the stake for heresy against the doctrines of the Catholic Church. Particularly he fought against the doctrines of Ecclesiology and the Eucharist as taught by the Roman Catholic Church. He was an early reformer living before the time of Luther and Calvin (other well-known reformers of Roman Catholicism).

Huss was martyred on July 6, 1415. He refused to recant his position of the charges that were brought against him. On the day he died he is said to have stated, “God is my witness that the things charged against me I never preached. In the same truth of the Gospel which I have written, taught, and preached, drawing upon the sayings and positions of the holy doctors, I am ready to die today.”

William Tyndale

Most known for his translation of the Bible into English, William Tyndale was a reformer who stood against many teachings of the Catholic Church and opposed King Henry VIII’s divorce, which was one of the major issues in the Reformation. Tyndale’s English translation of the Bible was the first to draw significantly from the original languages.

Tyndale was choked to death while tied to the stake and then his dead body was burned. The date of commemoration of Tyndale’s martyrdom is October 6, 1536 but he probably died a few weeks earlier than that.

Dietrich Bonhoeffer

Pastor Dietrich Bonhoeffer was executed on June 9, 1945. I hesitated to include Bonhoeffer in this list because he was not martyred strictly for his Christian beliefs. He was executed because of his involvement in the July 20 Plot to kill Adolf Hitler. Bonhoeffer staunchly opposed Hitler’s treatment of the Jews. As a Christian pastor he could not sit idly by and watch the murder of so many men and women.

Dietrich Bonhoeffer was hanged just two weeks before soldiers from the United States liberated the concentration camp in which he was held.

Read more: https://www.whatchristianswanttoknow.com/10-famous-christian-martyrs/#ixzz5OyDP1rNK

By Matthew D. Hamilton

Dietrich Bonhoeffer spiritual disciplines

Dietrich Bonhoeffer largely derives his fame from his martyrdom at the hands of the Nazi regime. Under immense stress, Bonhoeffer’s religious convictions prompted him to fight for the true good of the German people against genocidal tyranny. Understandably so, less attention has been paid to his theology and his understanding of private Christian faith. However, Bonhoeffer’s life and writings demonstrate a vital nuance to personal, spiritual practices that ought to inform our private faith today.

Before his involvement in the assassination plot, Dietrich Bonhoeffer retreated to relative obscurity and operated an underground seminary in the German town of Finkenwalde. Here, removed from the political activities of his day, Bonhoeffer gives us the best glimpse of his expectations for personal spirituality.

Practicing spiritual disciplines

To prepare his seminarians for ministry, Bonhoeffer mandated disciplines very familiar to us.

Bonhoeffer required his students to read Scripture privately, writing, “We are not permitted to neglect this daily encounter with Scripture.” Bonhoeffer intentionally uses the word “encounter” here as he disallowed that this time would be an academic or pastoral pursuit: The ministers-to-be were not allowed to search for sermon material or use a Greek New Testament; rather, Scripture study was meditative, or prayerful, and enabled the Finkenwalde seminarians “to encounter Christ in his own word.” Thus, the “goal [of Scriptural meditation] is Christ’s community, Christ’s help and Christ’s guidance.”

Bonhoeffer also insisted that his seminarians fasted. Arguing that it reminded them of their “estrangement” from the world, he regarded this practice as nonnegotiable. Just as prayerful Scripture reading ultimately looks to encounter God, Bonhoeffer does not see fasting as an end in itself but rather a response to faith in Christ, a means of orienting one’s life to God.

However, Bonhoeffer appears to speak out of both sides of his mouth, paradoxically railing against retreat from the world. In Ethics, he writes firmly, “For the Christian there is nowhere to retreat from the world, neither externally nor into the inner life.” In After Ten Years, he develops this criticism a little further:

In flight from public discussion and examination, this or that person may well attain the sanctuary of private virtuousness. But he must close his eyes and mouth to the injustice around him. He can remain undefiled by the consequences of responsible action only by deceiving himself… He will either perish from that restlessness or turn into a hypocritical, self-righteous, small-minded human being.

Developing a moral backbone

How then are we to make sense of Bonhoeffer’s actions and commands?

While condemning withdrawal from the world, Bonhoeffer appears to do the very thing he hates, retreating to Finkenwalde and exhorting his students toward inward-focused, privatistic practices

In her essay “Bonhoeffer’s Understanding of Church, State and Civil Society,” Victoria J. Barnett, director of the U.S. Holocaust Museum’s Programs on Ethics, Religion and the Holocaust, notes Bonhoeffer’s awareness of this exact contradiction: “The Finkenwalde experiment opened up the risk inherent in any kind of internal exile, which is that it becomes a flight into a privatized kind of discipleship.” Barnett thus indicates that while the Finkenwalde period may appear apolitical, Bonhoeffer understood this apparent contradiction.

However, his other writings—as well as more insight from Barnett—provide a fascinating dimension to Bonhoeffer’s personal spirituality which resolves this tension. Rather than seeing spiritual disciplines as a retreat from the world, Bonhoeffer understands spirituality as the necessary foundation for Christian political action.

Retreating to Finkenwalde, Bonhoeffer was not neglecting or refusing the world. Rather, Barnett’s essay highlights how he here sought “the creation of moral backbone and the establishment of the discipline his students would need if they were to stay on the right path” under the attractive Nazi regime.

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“The world is overcome not through destruction, but through reconciliation. Not ideals, nor programs, nor conscience, nor duty, nor responsibility, nor virtue, but only God’s perfect love can encounter reality and overcome it. Nor is it some universal idea of love, but rather the love of God in Jesus Christ, a love genuinely lived, that does this.”

~ Dietrich Bonhoeffer

“Judging others makes us blind, whereas love is illuminating. By judging others we blind ourselves to our own evil and to the grace which others are just as entitled to as we are.”

Dietrich Bonhoeffer

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