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April 13, 2017 in Bonhoeffer for the Twenty-First Century, Books, Can Bonhoeffer Be Abused?, Charles Marsh, dietrich bonhoeffer, Eric Metaxas, Ferdinand Schlingensiepen | Tags: blog about dietrich bonhoeffer, bonhoefferblog, Charles Marsh, Chris Gehrz, Come Before Winter, DB, eric metaxas, Ferdinand Schlingensiepen, Mea Culpa | Leave a comment
April 10, 2017 by Chris Gehrz
Between my own blog, this one, and a couple others, I’ve written about 1,500 posts in the last six years. I try to do it well, with a less formal tone and much greater pace than typical academic writing but still reflecting a reasonably careful degree of prior research. But I’m afraid that my haste sometimes leads me to sloppiness — worse yet, sloppiness on topics where I’m writing outside of my fields of direct expertise and already at risk of stepping heedlessly into scholarly minefields.
As in the case of something I wrote over the weekend…
On Saturday I encouraged readers to seek out Come Before Winter, a new movie about the last days of the German pastor, theologian, and martyr Dietrich Bonhoeffer. I mentioned that it featured clips of an interview with Ferdinand Schlingensiepen, a German scholar whose 2006 biography of Bonhoeffer was published in English in 2010. At least among American readers, I noted, that work “was overshadowed by those written by Charles Marsh and Eric Metaxas….”
But then I went on (unnecessarily, I fear) to point out that Schlingensiepen has criticized both Metaxas and Marsh “for wrenching the German martyr out of his historical and theological context.” I quoted the following passage from Schlingensiepen’s dual review of Marsh’s Strange Glory and Metaxas’ Bonhoeffer:
Marsh and Metaxas have dragged Bonhoeffer into cultural and political disputes that belong in a U.S. context. The issues did not present themselves in the same way in Germany in Bonhoeffer’s time, and the way they are debated in Germany today differs greatly from that in the States. Metaxas has focused on the fight between right and left in the United States and has made Bonhoeffer into a likeable arch-conservative without theological insights and convictions of his own; Marsh concentrates on the conflict between the Conservatives and the gay rights’ movement. Both approaches are equally misguided and are used to make Bonhoeffer interesting and relevant to American society. Bonhoeffer does not need this and it certainly distorts the facts.
In retrospect, I think I did wrong to include this quotation — or, at least, to include it without adding any kind of critical comment. Here’s why:
February 11, 2017 in Bonhoeffer for the Twenty-First Century, Bonhoeffer Quotes, Costly Grace, Discipleship, Eric Metaxas | Tags: adolf hitler, blog about dietrich bonhoeffer, bonhoefferblog, Charles Marsh, christiantoday.com, DB, dietrich bonhoeffer, discipleship, dr. bryan galloway, eric metaxas, Joseph Hartropp, LGBTQ Community, President Donald Trump | 1 comment
An interesting read that goes to show that DB and his teachings can be interpreted differently. BG
The German pastor and theologian is famous for his rich, profound, provocative writings, and the challenge his own life presents as the pacifist who was killed for his involvement in a plot to assassinate Hitler.
On this day, February 7, 1945, Bonhoeffer was taken to Buchenwald concentration camp, where the Nazis tortured, experimented on and killed tens of thousands of its prisoners. Three months later Bonhoeffer was executed there, just days before the war ended and the Allies liberated the camp. The sombre anniversary provokes a reflection on the legacy of Bonhoeffer for the Church and the world.
As a hero who stood firm for his faith in a time of crisis, Bonhoeffer has often been used as a guide for the political present. Conservative evangelical writer Eric Metaxas authored the Bonhoeffer biography Pastor, Prophet, Martyr, Spy but received criticism for his depiction of the theologian as a close ally of American conservative evangelicals. In the 2016 election, Metaxas implored Christians to vote for Donald Trump, calling the choice a ‘Bonhoeffer moment’ of grave moral significance, and likening Hilary Clinton to Adolf Hitler.
Metaxas was excoriated by Bonhoeffer scholar Charles Marsh, who explained why Metaxas’ appropriation of Bonhoeffer as a “white evangelical family values Republican” was inappropriate and delusional.
As experts on the man and his message, the International Bonhoeffer Society is well placed to explore the relevance of the German theologian to today. Last week the group issued a statement relating Bonhoeffer’s legacy to current political events in the United States. It emphasised that the best way to relate Bonhoeffer to today is not to draw direct political analogies, but to consider Bonfoeffer’s self-understanding “as a citizen in his own times” and draw on that.
Resistance to Trump
“We speak noting that Dietrich Bonhoeffer himself taught the profound relatedness of all human persons and, indeed, of peoples and nations. We therefore feel called to raise our voices in support of justice and peace, and in resistance to every form of unjust discrimination and aggressive nationalism,” the statement began.
“The United States has undergone an unusually contentious, bitter, and ugly election that has brought us to an equally contentious, bitter, and ugly beginning of the presidency of Donald J Trump.” The statement added that “we are gravely concerned by the rise in hateful rhetoric and violence, the deep divisions and distrust in our country, and the weakening in respectful public discourse” and warned: “Some of the institutions that have traditionally protected our freedoms are under threat.”
Life for others
The society highlight the maligning of minorities in America as a key concern: “This election has made the most vulnerable members of our society, including people of colour, members of the LGBTQ communities, Muslims, immigrants, refugees, the poor, and the marginally employed and the unemployed, feel even more vulnerable and disempowered.”
October 27, 2016 in America, Bonhoeffer for the Twenty-First Century, Can Bonhoeffer Be Abused?, Confessing Church, Conspiracy and Imprisonment, Costly Grace, Current Events, dietrich bonhoeffer, Eric Metaxas | Tags: 2016 Election, America, blog about dietrich bonhoeffer, bonhoefferblog, Captian Cassidy, cheap grace, Christian right, costly grace, DB, dick cavett, dr. bryan galloway, eric metaxas, patheos | 1 comment
Today, we’ll look at how a dead German theologian came into a resurgence of popularity–only to play an unexpected role in the Christian Right’s ongoing love affair with its own ego.
The Hero They Wanted.
In case you’ve never even heard of the guy, please permit me to whisk through his bio. Dietrich Bonhoeffer was born in 1906 and became a pastor and theologian in Germany. He vocally opposed the Nazis and even was involved in a major plot to assassinate Adolf Hitler. He got caught, imprisoned in various concentration camps, and finally executed in 1945 by the Nazis, and he is now all but a venerated martyr in several Christian denominations. His ideas influenced Martin Luther King, Jr. and the anti-apartheid movement in South Africa (among many other folks and movements). And to many Christians, he remains a very charismatic and enigmatic figure.
He had some very firm ideas about the importance of living one’s faith in the real world as well as about pacifism, and also some piquant observations to make regarding what he called the “complete failure of the German Protestant church” to stop or even impede the rise of the Nazi regime. At one point he escaped to America and then returned to Germany at the last second to help with the fight against the Nazis. During the last part of his life, he was hassled constantly by the German government, forced to report to the police, and even forbidden to speak in public. Eventually he joined the underground resistance, fulfilling the spirit of a sermon he’d preached long before about how martyrs’ blood was being “demanded” by the events of his time. His death was apparently very brave–though also apparently slightly embellished in the way that many of these sorts of iconic martyrdom accounts often are.
You can probably already see why the Christian Right would adore the guy. Dietrich Bonhoeffer plays directly into their fascination with recasting themselves as the beleaguered, pure-hearted heroes fighting an unthinkably evil regime for ultimate global stakes–with martyrdom not only possible but inevitable.
Eric Metaxas, an evangelical-leaning Christian who is clearly frantic to break out of his limited circle of influence as a Veggie Tales scriptwriter and right-wing radio host, has been on a Bonhoeffer kick of late. He wrote a biography of the man a few years ago that his fundagelical tribe went wild for but which actual historians roundly criticized; one of these scholars proclaimed his version of the man a “counterfeit,” while another claimed he’d “hijacked Bonhoeffer.” The irony is that Mr. Metaxas himself appears to think that liberals have actually done the hijacking–and that now he’s taking back his hero for the conservatives.
Thanks to his biography, terms like “cheap grace” are in vogue in fundagelicalism now in a way I sure never heard when I myself stood among them; Christianity Today, in reviewing the book, gushes about Mr. Bonhoeffer’s plaintive plea asking “Who stands fast?” and his demand that Christians make their entire lives “an answer to the call of God.” This sold out/on fire/uncompromising* quality combines seamlessly with Mr. Bonhoeffer’s heroism during World War II and his very early death at the direct command of Adolf Hitler himself.
You might well wonder what prepared Eric Metaxas to write such a book. I certainly do.
His personal biography page doesn’t list any educational credentials for the man at all beyond graduation from Yale. We don’t even know what he studied there, but we do learn that he upstaged Dick Cavett at his commencement. Obviously his background in Christian entertainment makes him the perfect person to write a popular biography of one of the most influential and complex figures in modern Christianity even though he can’t even read or speak the language that his idol used in his work–which is one of the primary and most basic requirements we should expect to see out of someone trying to be an academic. Another is that the would-be academic should be extremely familiar with the basic scholarly work already done on whatever his or her topic is. And still another is that his work should at least be free of obvious mistakes.
Just like apologist David Marshall before him, Mr. Metaxas lacks these basic qualifications. He is a person claiming expertise who apparently has very little in actuality. He’s smart, that much is clear–and clever. He’s just not anywhere near as prepared to write a book of this nature as he pretends to be. But the inexpert expert is, itself, a trope that feeds into fundagelical delusions of grandeur. Ah kin do jus’ as good as them book-larned edumacated expurts! you can all but hear them muttering.
I know how it is; I was there myself once. More importantly, I figured out exactly why I was there, too.
The Movie in Their Heads.
Unmoored from simple considerations like how their ideas tie into reality, toxic Christians are free to conceptualize their lives as epic movies. They cast themselves as heroes, everyone opposing them as villains, and their cause as divinely-blessed–even divinely-mandated.
For many years now, Christians inhabiting the right-wing fringe of the religion have been styling themselves as the brave crusaders fighting for the soul of America in Earth’s final wretched days. Even back in my day, we saw ourselves that way. We fetishized the Rapture and Tribulation,** waiting eagerly as every predicted date came and went without even remembering all the past disappointments. We correlated world events in our various checklists of what had to happen before Jesus finally kick-started the end of the world. We created and devoured diagrams about Bible verses and how they matched up with this or that natural disaster or war. If Israel’s leaders burped, we gasped and raced back to our Bibles to figure out what it meant in terms of the predictions we thought had been given to us. It always meant something, too–usually “oh my god, we’re another step closer to the Endtimes.”
We thought we lived in “the last days.” Spiritual battles were erupting all around us–angels and demons vying for the souls of every person alive. Prayer was their ammunition; fasting charged their weapons’ power cells. So Christians were vitally necessary in this battle, because without our efforts demons would win countless souls for their gruesome master. (No, we didn’t realize how weak and useless we made our god look by acting this way.)
In such an environment, any Christian, no matter how lowly or uneducated or mocked, could become a Big Damn Hero–a Prayer Warrior who could save other people’s lives, fight evil princes and principalities, and gain the ultimate of all rewards: eternal life and an exalted place in the heavenly kingdom. But this warrior would only receive that reward if he or she stood perfectly steadfast and did not waver in faithfulness. The forces arrayed against such a warrior could be incredible, and the hardships endured both many and excruciating. In the end, though, only one outcome was possible for a truly faithful servant.
October 4, 2016 in America, Bonhoeffer for the Twenty-First Century, Culture, Current Events, dietrich bonhoeffer, Eric Metaxas | Tags: 2016 Election, America, blog about dietrich bonhoeffer, bonhoefferblog, DB, dietrich bonhoeffer, dietrich bonhoeffer for the 21st century, donald trump, eric metaxas, justin brierly | Leave a comment
Justin Brierley finds out why popular author and broadcaster Eric Metaxas is backing Donald Trump
Eric Metaxas is dressed down in a T-shirt on the day I meet him. The trademark round-rimmed spectacles are firmly in place, but he has forgone his usual outfit: a suit with a pocket handkerchief.
I am similarly attired, as New York, where Metaxas lives and works, is experiencing an unprecedented summer heatwave. The air-conditioned studio on Wall Street in downtown Manhattan – where he records his daily show, syndicated nationally across 300 Christian radio stations – provides welcome relief from the blistering heat outside.
THAT’S THE NATURE OF TRUTH. IT’S WILD AND ALL OVER THE PLACE
This radio role is fairly new. Until recently, Metaxas was primarily known as the witty and intellectual evangelical author of popular William Wilberforce and Dietrich Bonhoeffer biographies. His Socrates in the City events in New York and Oxford, during which he interviews Christian thinkers, have also reached many people.
Yet Metaxas’ interests lie beyond the purely highbrow. His past writing credits include children’s books and scripts for Christian cartoon series Veggie Tales. He also enjoys exploring the experiential dimension of faith alongside the intellectual. His conversion took place when he was 25 and was sparked by an extraordinary dream; a story he tells alongside many other supernatural accounts in his 2015 book, Miracles (Hodder & Stoughton).
Commencing his weekday radio show 18 months ago has given him a fresh outlet for his funny side. The guests he interviews are diverse, but the listeners keep coming back for Metaxas’ gregarious personality and engaging style.
The author’s profile reached a new peak in 2012 when he gave the opening address at the National Prayer Breakfast with President Obama seated next to him. Obama’s policies on abortion and religious liberty had long been anathema to many evangelicals, including Metaxas. That he was able to make Obama laugh while delivering pointed criticisms of the president’s administration is a testament to Metaxas’ rhetorical ability (whatever you make of his politics). He even made sure the POTUS left with a copy of his Bonhoeffer work in hand.
The title of Metaxas’ latest book, If You Can Keep It (Viking), is a reference to Benjamin Franklin’s response to a woman who asked him, as he left the Constitutional Convention in 1787, “Dr Franklin, what have you given us, a monarchy or a republic?” He answered, “A republic, madam, if you can keep it.”
Metaxas fervently believes that America is on the edge of losing that ability to govern itself unless it returns to the common values of freedom and liberty on which the republic was founded. He admits that the current
presidential race represents a “terrible choice”, but he has (along with a handful of other high-profile US evangelicals) chosen to publicly back Trump, believing Clinton will send America teetering over the edge of the precipice.
He acknowledges that it is a messy business and one for which he has drawn criticism, (Metaxas stridently criticised Trump during the nomination process) but, like so many of his evangelical contemporaries, Metaxas believes that loyalty to his country, and the Christian values it was founded upon, means that compromises have to be made for the greater good. Religion and politics are a combustible mixture in the US, and for Metaxas and his fellow countrymen, this year’s election is proving to be no exception.
September 23, 2016 in Bonhoeffer for the Twenty-First Century, Can Bonhoeffer Be Abused?, cheap grace, Christian Fellowship, Confessing Church, Conspiracy and Imprisonment, Costly Grace, dietrich bonhoeffer, Discipleship, Eric Metaxas, The Works of Dietrich Bonhoeffer, Who is Dietrich Bonhoeffer? | Tags: Banner of Truth, blog about dietrich bonhoeffer, bonhoefferblog, DB, dietrich bonhoeffer, eric metaxas, evangelical Christians, William Macleod | Leave a comment
This debate will not go away…
Dietrich Bonhoeffer (1906-1945) is increasingly being quoted by evangelical writers and theologians. Eric Metaxas’ recent highly-acclaimed biography presents him as an evangelical martyr of the twentieth century. Stephen Nichols, President, Reformation Bible College, with a PhD from Westminster Theological Seminary, in his book, Bonhoeffer on the Christian life, states: ‘We can even lay claim to Bonhoeffer as an evangelical’. Bonhoeffer’s book on the Sermon on the Mount, The Cost of Discipleship, is being read by many Christians and is widely described as a modern Christian classic. There is no doubting the brilliance of Bonhoeffer’s mind, nor his passion for the oppressed, nor the original way that he had of stating his beliefs. However, his theology is very different from orthodox evangelical theology and he is certainly far from being a reliable guide in presenting the Christian faith and in interpreting the Scriptures. This editorial is a warning. Don’t take Bonhoeffer as your teacher!
Dietrich Bonhoeffer grew up in liberal, theological circles in Germany in a relatively-wealthy, intellectual family. His father was a professor of Psychiatry and Neurology. His oldest brother became a famous scientist and another brother a top lawyer. His mother, a grand-daughter of liberal theologian Karl von Hasse, was a teacher and insisted on family religion though they were not regular in their attendance in church. It was a surprise to all when, at the age of fourteen, Dietrich announced his decision to devote his life to theology. He studied in Berlin under the famous liberal, Professor Adolf von Harnack, but rejected liberalism. The great influence in his thinking was the Swiss theologian Karl Barth who developed what became known as neo-orthodox theology. Far from being an evangelical, Bonhoeffer was more liberal than Barth. He considered himself a ‘modern theologian who still carries the heritage of liberal theology within himself’.
Having completed his studies in Berlin, including his Doctor of Theology, and still too young to be ordained, he went to Union Seminary in New York and did post-graduate studies under Reinhold Niebuhr. Returning to Germany in 1931, he became a lecturer in Systematic Theology in the University of Berlin. The rise of Hitler brought a dramatic change in his life. He rejected Nazism with its antisemitism. One of his sisters was married to a Jew. He helped form the Confessing Church as a protest against the germanisation (nazification) of the national Church. An underground seminary was set up in Finkenwalde and Bonhoeffer taught students for the Confessing Church there. Eventually it was closed by the Nazis. He was involved in helping Jews to escape from Germany and later in a plot to assassinate Hitler. After spending some time in prison he was hanged in Flossenburg concentration camp in 1945 just before the end of the war.
Was he a martyr?
When we think of Christian martyrs we think of the early Christians thrown to the lions for refusing to worship Caesar. We think of Reformers like Patrick Hamilton and William Tyndale burnt at the stake for preaching the gospel and for translating the Scriptures into the language of the people. In no sense were these men involved in conspiracies against the state. Bonhoeffer died for being involved in a plot to assassinate Hitler. Now, one might rightly argue that he was justified in resisting the evils of Nazism, but his death was not because of his beliefs, but rather for his ‘crime’ of conspiracy to murder. So, if we regard him as a martyr it is in a very different sense from the usual Christian martyrs. We admire his love for the Jews and for all who were oppressed and down-trodden, and his willingness to lay down his life for others.
View of the Bible
Critical to evangelicalism is our view of the Bible. The word of God was certainly very important to Bonhoeffer but in a very different sense from evangelicalism. He rejected the liberalism of Harnack with its idea of Scripture as merely man’s thoughts about God. Bonhoeffer believed in revelation and that God speaks through the word. However he did not believe in the Bible as scientific (empirical) truth and he certainly did not believe in the inerrancy and infallibility of Scripture. His view, like that of Barth, was that the word can become the word of God to you when you are reading it. It is not in itself the word of God but God can speak through it. So, for example, he taught his students to spend a half hour each day meditating on a verse of Scripture, not looking at it in the original, not consulting commentaries, not concerned about what it literally meant in the Bible, but simply concentrating on what God had to say to them at that point that day. It can become the word of God to the meditating individual.
Bonhoeffer stated, ‘The Holy Scriptures alone witness to the divine revelation, which occurred as a one-time, unrepeatable and self-contained history of salvation’. There is a huge difference between the Scriptures being a witness to divine revelation and being divine revelation. He happily accepts the so called ‘findings’ of higher (destructive) criticism. He rejects for example the biblical account of creation in favour of evolution. Bonhoeffer on one occasion told his congregation unequivocally that the Bible is filled with material that is historically unreliable. Even the life of Jesus, he said, is ‘overgrown with legends’ (myths) so that we have scant knowledge about the historical Jesus. Bonhoeffer concluded that the life of Jesus cannot be written. He followed Rudolf Bultmann in finding the New Testament full of myths which have to be ‘demythologised’. Bonhoeffer wrote, ‘My opinion of it today would be that he (Bultmann) went not “too far” as most people thought, but rather not far enough. It’s not only “mythological” concepts like miracles, ascension, and so on … that are problematic, but “religious” concepts as such’.
For evangelicals the cross is at the centre of their faith. Bonhoeffer did not believe in substitutionary atonement – Christ suffering as a substitute for our sins, dying in our place to earn eternal life for us. The cross of Christ certainly is important to him, but in a very different way – it is as an example and an inspiration. He is concerned that we live cross-centred lives and by that he means that we take up our cross and follow Christ, living lives of self-denial. Yes, as with Barth, there is a great emphasis on grace, but the idea of Christ as the Lamb of God taking away our sins by his suffering hell for us is missing. To evangelicalism that is a critical omission. Indeed Bonhoeffer would argue that we are saved by the incarnation – Christ taking our nature – rather than by His atoning death. He taught that in the body of Jesus Christ, God is united with humanity, all of humanity is accepted by God, and the world is reconciled with God. In the body of Jesus Christ, God took upon Himself the sin of the whole world and bore it.
As a Lutheran he embraced the doctrine of baptismal regeneration – you are automatically born again when you are baptised. Around 1931 Bonhoeffer experienced a ‘conversion’, when he, as he puts it, discovered the Bible. From then on he began to read it daily and meditate upon it. Yet it was not what evangelicals normally call conversion, or what the Scriptures describe as the new birth. He rarely referred to it. He criticises conversion testimonies and sees the New Testament as not being about individual salvation. He wrote, ‘We must finally break away from the idea that the gospel deals with the salvation of an individual’s soul’.
Bonhoeffer was a universalist, believing in the eventual salvation of all.
September 21, 2016 in Bonhoeffer for the Twenty-First Century, Eric Metaxas | Tags: blog about dietrich bonhoeffer, bonhoefferblog, DB, decision magazine, dietrich bonhoeffer, dietrich bonhoeffer for the 21st century, dr. bryan galloway, eric metaxas, Jim Dailey | Leave a comment
By Decision Magazine • September 20, 2016
Interviewed by Jim Dailey, Executive Editor
Q: In what ways do you believe “American exceptionalism” has defined our country?
A: It’s all quite shocking when you think of it. America was the first country in the history of the world that was based on an idea: liberty for all. It was also the first country in history to say that people could govern themselves. These ideas have become so common that we no longer clearly see them as wild and unprecedented and daring.
As a result of these ideas we have been a beacon of liberty to the whole world and have spread out ideas of freedom beyond our borders so that many people around the world enjoy religious liberty and economic freedom. There is simply no nation in history that has done these things, and in many ways we have been a missionary country, one that felt it had a mission beyond its borders, and one that believed we were chosen by God to do these things. To the extent that we’ve lost that view of ourselves, we have ceased to be that, and I’ve written my latest book with the intention of helping us rediscover that vision of who we are.
Q: The moral descent of our culture has accelerated at a rapid pace over the past decade—e.g., same-sex marriage rulings, the transgender agenda, the decline of millennial participation in religion, and a worldview that is increasingly hostile to traditional Christianity. What has led to the quickened pace?
A: The reasons are many. At some point around the 1960s, a number of things happened. For one thing, a widespread misunderstanding took hold about the separation of church and state. Instead of the founders’ idea that the state should stay out of the business of the churches, some pushed the false idea that churches should cease to have influence in the public square. This profound misunderstanding has been tragic. It led to our abolishing prayer in schools, among other things, which sent a signal that America was a secular idea, which was never true. American freedoms can never flourish in a secular environment, and to the extent that we’ve turned away from faith we have seen them falter. Technology also helped the downward spiral because the birth control pill made it possible to divorce sex from childbirth. This was a fatal breach in a holistic view of human beings and it played a major role in destroying marriages and families, which have always been at the center of our healthy culture.
Q: The premise of your latest book, If You Can Keep It, is taken from a conversation with Benjamin Franklin following the Second Continental Congress. What must our nation do to keep the freedoms that we have been so generously blessed with throughout our unique history?
A: That is precisely why I wrote this book, because the most important thing to do right now is to educate ourselves about what America is and what the founders gave us. In the book I talk about all of those things and about some of the stories of our history, stories about the heroes who sacrificed their lives and much else, so that we could have what we have. These things have not been taught in schools for the last 40 years, so we desperately need to revisit them, and that’s precisely why I put all of them in this book, so that you could just say to someone, “Here, read this and then let’s discuss it.” I want to start a national conversation on these things. We desperately need that right now.
Q: How can a culture that is growing decidedly unmoored from Biblical values promote true freedom and make the course corrections needed to preserve our union? And if virtue is necessary to liberty, from where might that virtue rise?
A: Again, we need first of all to teach about these ideas. We need to explain this crucial idea that virtue and freedom are connected, that the kinds of freedoms we have in this country simply cannot exist without virtue. That’s why I devoted a chapter to the “Golden Triangle of Freedom.” Every American desperately needs to know that. So first we need to talk about it and we need to let people know that it cannot work any other way. If we don’t see this connection between virtue and liberty, we will never feel the need to promote virtue.
So yes, I wrote this book hoping to reignite a conversation in America about virtue and the importance of it in our way of life. And out of that conversation I sincerely hope we could begin encouraging virtue. The most important thing is that we understand that without God, we are lost. He is the one who inspires us to virtue, and He is the only one who can help our country rediscover its virtue. This is not optional. It’s at the heart of who we have been as a nation, and it’s unavoidable. I included a chapter on George Whitefield which makes that clear.
August 28, 2016 in Bonhoeffer for the Twenty-First Century, Bonhoeffer Quotes, Can Bonhoeffer Be Abused?, Eric Metaxas | Tags: donald trump, eric metaxas, hillary clinton, patheos, Warren Throckmorton | Leave a comment
Dietrich Bonhoeffer is a modern day hero among evangelical Christians. Killed by the Nazis in 1945 for resisting the regime, Bonhoeffer’s fame among evangelicals increased after the publication of Eric Metaxas’ acclaimed biography of the Lutheran pastor. For many Christians who feel compelled to take a stand on principle, Bonhoeffer has become an inspiration and guiding light. On that point, perhaps the most repeated and celebrated quote attributed to Bonhoeffer is
Silence in the face of evil is itself evil. God will not hold us guiltless. Not to speak is to speak. Not to act is to act.
These are bold words and together they have helped strengthen the conclusion of many persuasive appeals. Though they are powerful, they are not from Bonhoeffer. According to my research and the Bonhoeffer scholars I consulted, these sentences can’t be found in any of his writings or speeches.
This may come as a shock to countless (really, I stopped counting) Twitter and Facebook users who have posted a picture of Bonhoeffer with that quote attributed to him. The quote is on many lists of essential Bonhoeffer quotes (e.g., see Relevant Magazine’s list). Many politicians and authors have used it to make their many points.
I became interested in the quote while researching this May 22, 2016 tweet from Eric Metaxas:
As Bonhoeffer said “Not to cast a vote for the two majors IS to cast a vote for one of them.” – Ethics, pp. 265-6
Although it wasn’t obvious to me at first, this was a joke based on “Not to speak is to speak. Not to act is to act.” Metaxas posted this in response to a Twitter user who described people who plan not to vote for Hillary Clinton or Donald Trump.
At the time, his Twitter followers didn’t get the joke. Here are some of their tweets in response: “sounds like Bonhoeffer made a boo boo,” “Mr Bonhoeffer was right about many things but still a mere mortal!” and “Sorry, but I think the great Bonhoeffer whiffed on this one.” I couldn’t find anyone who questioned the authenticity of the modified quote.
(Photo: The Christian Post/Sonny Hong)
Bestselling author Eric Metaxas has responded to Hillary Clinton’s recent claim that she has worked for years to defend religious liberty by saying that if ever there was an enemy to religious liberty, the former Secretary of State would be it.
Metaxas, who authored a number of books including one on the “forgotten promise of American liberty” and one on prominent religious freedom advocate Dietrich Bonhoeffer, appeared on Fox News Thursday to comment on the Democratic presidential nominee’s recent op-ed in a Mormon-operated newspaper in which she claimed that she is the best candidate for religious freedom voters in the 2016 election.
“I’ve been fighting to defend religious freedom for years,” Clinton wrote for the Utah-based Deseret News this week. “As secretary of state, I made it a cornerstone of our foreign policy to protect the rights of religious minorities around the world — from Coptic Christians in Egypt to Buddhists in Tibet.”
Clinton went on to suggest that Donald Trump — who has previously called for a ban on Muslim immigration — would “undo centuries of American tradition and values.”
In response to Clinton’s claim that she is more prepared to defend religious liberties, Metaxas proclaimed that Clinton’s assertion is nothing more than a “cynical joke.”
Read more at http://www.christianpost.com/news/eric-metaxas-hillary-clinton-career-goal-work-against-christians-enemy-religious-liberty-167878/#im5uRmlorSDwXHco.99
July 14, 2016 in Bonhoeffer for the Twenty-First Century, Books, dietrich bonhoeffer, Discipleship, Eric Metaxas, Ethics | Tags: blog about dietrich bonhoeffer, bonhoefferblog, Christianity Today, CT, Daniel Im, DB, dietrich bonhoeffer, dietrich bonhoeffer for the 21st century, eric metaxas, leadership | Leave a comment
Bonhoeffer’s wisdom on leadership endures. |
Don’t forget to check out NewChurches.com for videos, podcasts, and tons of resources for church planters.
Does your church have an intentional development plan to disciple and deploy believers to live out the Great Commission? Are you providing strategic pathways and opportunities for your congregation to participate in church planting so that they can be a part of the Kingdom of God invading into every crevice of society both locally and globally? Or, does this happen haphazardly when someone approaches you and they say that they feel called to ministry?
Jesus said to His disciples, “The harvest is abundant, but the workers are few. Therefore, pray to the Lord of the harvest to send out workers into His harvest.” (Matthew 9:37-38 HCSB)
All Are Called
When I look at those verses, I see them as a call to pray for more harvest workers. But as a pastor and as a church leader, I also see them as a call to disciple my congregation into being harvest workers for the harvest that exists around them both locally and globally.
As a result, while a once-a-year sermon that challenges your congregation to consider full-time ministry may be helpful, it can actually create more harm than good. This sort of sermon unintentionally creates a culture that says some are called and others are not. But the reality is that all believers have the same primary calling—to go and make disciples of all nations. What we do to earn money is a secondary issue, not a primary one!
Instead of merely hoping that your preaching will stir some to see their primary vocation and calling as being harvest workers, what if you actually created intentional environments and training opportunities to call people into this reality? What if everyone in your church saw their primary vocation as being a harvest worker, where some would get a paycheck from the church if their role was to be an equipper of others (Ephesians 4:11-13), and others would get their paycheck from an employer, while serving passionately on the worship team, children’s ministry, or leading a small group? Then we would definitely see more churches get planted.
In Eric Metaxas’ epic biography of the pastor, martyr, prophet, and spy, Dietrich Bonhoeffer, we read about the ways that Bonhoeffer trained people for the call of ministry. Although, as the first head of the seminary in the Confessing Church, he was focusing on training individuals for full-time pastorates, there is much that we can glean from his methods that relate to our discussion at hand—training all people to embrace their first and foremost vocation as a harvest worker.
Before we get to those points, here’s a bit of background to understand why Bonhoeffer was starting a new seminary. The main reason Bonhoeffer moved back to Berlin to run the Confessing Church seminary was due to the fact that German Church seminaries had gone apostate. The German Church was compromising on theology and allowing itself to be shaped and formed by Hitler’s anti-Semitism.
This was also at a time in history when the savage bloodbath known as the Night of the Long Knives had just occurred. As a result, Hitler was quickly gaining power while the divide between the German Christian Church and the Confessing Church continued to rapidly widen.
When it comes to creating intentional environments and training opportunities to encourage people to embrace their first and foremost calling as harvest workers, here are three things that we can learn from the way that Bonhoeffer designed and ran this seminary.
Disciples before Ministers
Bonhoeffer was deeply inspired by the Sermon on the Mount and he believed that Christianity would look and be radically different if believers would just merely live it out. So he called his students to see themselves, not as theological students, but as disciples intentionally living out the Sermon on the Mount. “Bonhoeffer was interested in a Holy Spirit-led course adjustment that hardly signaled something new” (Metaxas, Bonhoeffer, 263).
Since theological education in his day produced “out-of-touch theologians and clerics whose ability to live the Christian life—and to help others live that life—was not much in evidence,” Bonhoeffer wanted to train an army of harvest workers who were first disciples before they were ministers (Metaxas, Bonhoeffer, 263).
Stream contributor Eric Metaxas has a provocative new book out this week, If You Can Keep It, which explores the forgotten connections between faith-based virtues and the survival of freedom in America. Are Americans virtuous enough to keep up a free society? Or are we headed into a new age where self-interested, short-sighted citizens are so caught up in their habits that they allow, or even require, an omnicompetent State to run their lives for them? I asked Eric, an old friend, to share his insights….
John: This current election is deeply dissatisfying to many Christian voters. How would you answer those who see Hillary Clinton as a grave threat, but fear that Trump lacks the virtue (much less the religion) to lead a free people? Even if he’s the lesser of two evils, is his rise a symptom of our fading virtue and faith?
Eric: Yes, Donald Trump’s rise is certainly a symptom of our fading virtue and faith, but ironically he may well be our only hope for finding our way back to bolder expressions of them. The eerie waxworks automaton formerly known as Hillary Rodham Clinton will no doubt double down on President Obama’s two-term repulsion to Constitutional government, in which unutterably sad case we simply wouldn’t ever be able to claw our way back up the abyss into which we shall have been thrust. If two more anti-Constitutionalist judges are shoehorned onto the Supreme Court we will have a Constitutional crisis — actually a cataclysm — in which the last Justices of that hoary institution will take that thing once described by a Constitutionalist Executive as the “government of the people, by the people, for the people” and place it into a coffin gaily decorated with smiley face and rainbow stickers.
John: Is there any alternative to fighting the “culture wars” politically, even though we seem to be losing? Could we opt out and try to exist in tolerated enclaves, as the “Benedict Option” envisions?