You are currently browsing the category archive for the ‘Preacher's Seminary’ category.

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.

For the rest of the post…

Advertisements

With remarkable frequency the Scriptures remind us that the men of God rose early to seek God and carry out His commands, as did Abraham, Jacob, Moses, and Joshua (cf. Gen.19.27, 22.3; Ex.9.13, 24.4; Josh.3.1, 6.12, etc.). The Gospel, which never speaks a superfluous word, says of Jesus himself: “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed” (Mark 1.35). Some rise early because of restlessness and worry; the Scriptures call this unprofitable: “It is vain for you to rise early… to eat the bread of sorrows” (Ps. 127.2). But there is such a thing as rising early for the love of God. This was the practice of the men of the Bible. 

~ Dietrich BonhoefferLife Together43-44.

The Cost of His Discipleship

Dietrich Bonhoeffer (1906–45)

On July 20, 1944, the Valkyrie plot to assassinate Hitler failed. The very next day, Dietrich Bonhoeffer wrote a letter to Eberhard Bethge, his former student and future biographer. Bonhoeffer had been in prison since April 5, 1943. In the wake of the failure of the Valkyrie plot, Hitler led a crackdown on the resistance movement. Hundreds were immediately arrested; many in the movement already held in prison were moved to higher security prisons. Many were put on expedited paths to their execution. Bonhoeffer was one of them.

But on July 21, 1944, Bonhoeffer wrote about a conversation he had in America in 1930. He was in the United States to learn of theological developments. He was to spend the year at the patently theological liberal Union Theological Seminary in New York City. He found it wanting. “No theology here,” he reported back to Germany. But he did find dear friends, and he found adventure on a road trip from New York to Mexico City.

Somewhere along the way, as they camped in pup tents and sat around a fire, they asked each other what they wanted to do with their lives. One of them, a Frenchman named Lasserre, said he wanted to be a saint. Bonhoeffer picks up the story from there in his letter to Bethge the day after the failed plot:

At the time I was very impressed, but I disagreed with him, and said, in effect, that I should like to learn to have faith. . . . I discovered later, and I’m still discovering right up to this moment, that it is only by living completely in this world that one learns to have faith. One must completely abandon any attempt to make something of oneself, whether it be a saint, or a converted sinner or a churchman (a so-called priestly type!), a righteous or an unrighteous man, a sick man or a healthy man. By this-worldliness I mean living unreservedly in life’s duties, problems, successes and failures, experiences and perplexities.

As we reflect on that list in that last sentence, there’s only one word we really like, “successes.” We tend to avoid the other things mentioned by Bonhoeffer, but those things are part of life, of “this-worldliness.” Bonhoeffer then adds that by living life in this way, “We throw ourselves completely into the arms of God, taking seriously, not our own sufferings, but those of the God-man in the world — watching with Christ in Gethsemane. That, I think, is faith.”

Bonhoeffer learned this in a very short time in a very short life. He died in his thirty-ninth year. While most people are only beginning to make their mark and offer their mature thought as they turn forty, Bonhoeffer never made it to that milestone.

Young Professor in Berlin

He was born into an academic family. His father, Karl Bonhoeffer, was a renowned psychiatrist at the University of Berlin. One of his brothers, a chemist, would go on to discover the spin isomers of hydrogen. The family home had a large library, a conservatory, and walls lined with very impressive looking oil portraits of his predecessors. Dietrich excelled as a student. He took his first doctorate as he turned twenty-one and a second doctorate three years later. He served in the academy, initially. But he loved the church.

As a young professor at the University of Berlin, he noticed an appeal for a teacher of a confirmation class at a Lutheran church in Berlin, on the other side of the tracks from where the Bonhoeffer family home stood. These were rough kids, who had already chewed through a few prospective teachers. The pastor was hoping to get an idealistic seminary student who didn’t have the better sense to not do this. Instead, the pastor and this band of prepubescent ruffians got a theology professor in wire-rimmed glasses and tailored suits.

Within minutes, Bonhoeffer had won them over. When the day came for their confirmation — a day the pastor was almost sure would never come — Bonhoeffer took them all to his tailor and got them all suits. He was the kind of professor who would just as soon pull out a “football” and hit the soccer pitch with his students as he lectured to them. During the time he spent in America, he got an armload of 78s of blues and negro spirituals. After the soccer games, he would spin records with his students and talk theology. For Bonhoeffer, education was discipleship.

Life Together

When the German Lutheran Church endorsed the Nazi party and became the Reich Kirche, Bonhoeffer quickly became a leader among the Confessing Church, despite his very young age. He lost his license to teach at the University of Berlin, and his books were placed on the banned book list. He was appointed the director of one of the five seminaries for the Confessing Church. At this seminary in Finkenwalde, he taught his students the Bible and theology, and he also taught them how to pray. Bonhoeffer saw these three things — biblical studies, theology, and prayer — as the essential elements of the pastoral office.

Eberhard Bethge, one of his students at Finkenwalde, exemplifies what he was taught by Bonhoeffer. Bethge wrote, “Because I am a preacher of the word, I cannot expound Scripture unless I let it speak to me every day. I will misuse the word in my office if I do not keep meditating on it in prayer.”

The Gestapo found out about the seminary at Finkenwalde and shut it down. Bonheffer spent the next year in his parents’ home. He wrote Life Together, memorializing what he practiced and what he had learned at Finkenwaldeab, and he visited his students and kept them on task with their studies and ministry.

Letters from Prison

The next years of Bonhoeffer’s life, 1940–1943, are debated. He joined the Abwehr at the urging of his brother-in-law. But it does not appear that he is actually much of a spy at all. He used his position to travel freely around the country — a way to keep up with his students and keep up with the churches they were pastoring. Then comes the contested episode of his life as he became part of a group seeking to assassinate Hitler. Bonhoeffer’s role was not one of providing strategy — that was supplied by the other highly placed military and intelligence agency officials.

Bonhoeffer appears to be the pastor in the room, the one who gives the blessing on the undertaking they were about to embark on. Bonhoeffer wrestled with it, wondering if what they were doing was right and not at all presuming it was right and righteous. It was war, and these Germans were convinced that Hitler was an enemy to the German state and the German people, as well as to the other nations plunged into war. Whatever Bonhoeffer’s contribution was to this group, he did not make it presumptively or rashly.

The plots, like the Valkyrie plot, all failed. On April 5, 1943, Bonhoeffer was arrested and sent to Tegel Prison. For the next two years, he would live in a 6’ x 9’ prison cell. He spoke of missing listening to birds. He missed seeing colors. Early in his time at Tegel, he despaired for his life. It was also in Tegel that Bonhoeffer wrote about living a “this-worldly” life. It was at Tegel that he spoke of learning to have faith in life’s failures, difficulties, and perplexities. At Tegel, he wrote poetry. He wrote a novel. He wrote sermons for weddings and baptisms — they were smuggled out and read by others at these occasions. Bonhoeffer’s time at Tegel yielded his classic text Letters and Papers from Prison.

In one of those letters, on June 27, 1944, he wrote, “This world must not be prematurely written off.” He was in a Nazi prison cell while Hitler was unleashing madness upon the world, and Bonhoeffer wrote about being a Christian in the world, in the time and place in which God had put him.

Cost of Discipleship

In 1936, Bonhoeffer published Nachfolge. It would be later published in English as The Cost of Discipleship. In it he declares, “When Christ calls a man, he bids him come and die.”

In Christ, we are dead. The old self and the old way is dead. And, in Christ, we are alive. After the Valkyrie plot, Bonhoeffer could write simply, “Jesus is alive. I have hope.”

For the rest of the article…

“Furthermore, [the unchristian environment] is the place where we find out whether the Christian’s meditation has led him into the unreal, from which he awakens in terror when he returns to the workaday world, or whether it has led him into a real contact with God, from which he emerges strengthened and purified. Has it transported him for a moment into a spiritual ecstasy that vanishes when everyday life returns, or has it lodged the Word of God so securely and deeply in his heart that it holds and fortifies him, impelling him to active love, to obedience, to good works? Only the day can decide.”

~ Dietrich Bonhoeffer (1906-1945), Life Together 

Image result for Life Together 1954

“When a person becomes alienated from a Christian community in which he has been placed and begins to raise complaints about it, he had better examine himself first to see whether the trouble is not due to his wish dream that be shattered by God; and if this be the case, let him thank God for leading him into this predicament. But if not, let him nevertheless guard against ever becoming an accuser of the congregation before God.” 

Dietrich BonhoefferLife Together29-30

“The first service that one owes to others in the fellowship consists of listening to them. Just as love of God begins with listening to his word, so the beginning of love for our brothers and sisters is learning to listen to them.”

The pressures on these young clergy were immense. At the 1934 Dahlem synod, the Confessing Church had decided to train, certify, and ordain its own clergy. Bonhoeffer’s seminary at Finkenwalde was one five Confessing Church seminaries. In August 1937, however, Heinrich Himmler banned these seminaries, and the Gestapo closed Finkenwalde and the other seminaries one month later. The Confessing Church continued to examine and ordain its own candidates, but its examination commission in Berlin was arrested and tried in 1941.

~ Dietrich Bonhoeffer Works, Volume 16: Conspiracy and Imprisonment 1940-1945, 4

Earlier this month, I posted that on June 17, 1940 (the day France surrendered to Germany), Dietrich Bonhoeffer was with his close friend Eberhard Bethge “in the Baltic village of Memel. They were relaxing in an “open-air café when suddenly a special announcement came over the loudspeaker that France had surrendered. This moment was a defining point for Bonhoeffer! Bethge “asserts that Bonhoeffer’s ‘double life’ truly began. This Confessing Church pastor and theologian became deeply involved in the resistance movement against Hitler and the Nazis.”

Also:

For the next three years, until his arrest on April 5, 1943, Bonhoeffer lived an unsettled life. He became a courier for the resistance group operating out of the Office of Military Intelligence (the Abwehr), even as he continued to teach and minister to the young seminarians and pastors of the Confessing Church.

DB was a seminary professor and involved in the resistance movement against Hitler. He was dedicated in preparing young men for the ministry and he was dedicated in stopping the Fuhrer.

~ Dietrich Bonhoeffer Works, Volume 16: Conspiracy and Imprisonment 1940-1945, 1-2.

 

Earlier this month, I post that on June 17, 1940 (the day France surrendered to Germany), Dietrich Bonhoeffer was with his close friend Eberhard Bethge “in the Baltic village of Memel. They were relaxing in an “open-air café when suddenly a special announcement came over the loudspeaker that France had surrendered. Bethge wrote:

The people around the tables could hardly contain themselves; they jumped up, and some even climbed on the chairs. With outstretched arms, they sang “Deutschland, Deutschland uber alles” and the Horse Wessel song. We stood up, too Bonhoeffer raised his arm in the regulation Hitler salute, while I stood there dazed. “Raise your arm! Are you crazy?” he whispered to me, and later: “We shall have to run risks for very different things now, but not for that salute!”  

This was a turning point for DB! Bethge “asserts that Bonhoeffer’s ‘double life’ truly began. This Confessing Church pastor and theologian became deeply involved in the resistance movement against Hitler and the Nazis.”

~ Dietrich Bonhoeffer Works, Volume 16: Conspiracy and Imprisonment 1940-1945, 1-2.

Wow! I have had numerous discussions with people over the years about why a Christian like Bonhoeffer could take an active role in the resistance. Many are troubled because Jesus said to “Love your enemies and pray for those who persecute you” (Matthew 5:43).

I have struggled other it was well. Yet, we were not there. DB was! And somehow, he joined the resistance to stop a mad-man from murdering innocent people. Somehow, DB reconciled being a disciple of Jesus and plotting to kill Hitler.

by

from chapter 4 in Paul House, Bonhoeffer’s Seminary Vision.

1. Bonhoeffer believed that seminary is a time for students to learn how to lead a faithful Christian community.

2. “Let them thank God on their knees and realize: it is grace, nothing but grace, that we are still permitted to live in the community of Christians today.”

3. Without Christ, students’ egos would keep them from loving one another.

4. But the greatest danger to Christian community is a wishful image.  Only when all such images are broken, and disillusionment sets in, can the community begin to be what it should be in God’s sight.

5. Students did not always stay at Finkenvalde.  Bonhoeffer himself wished to get away.  People grumbled.  The Confessing Church did not always live up to its promise.  Visions of the future got crushed.

6. “God hates this wishful dreaming because it makes the dreamer proud and pretentious.  Those who dream of this idealized community demand that it be fulfilled by God, by others, and by themselves.  They enter the community of Christians with their demands, set up their own law, and judge one another and God accordingly.”

For the rest of the post..

December 2018
S M T W T F S
« Nov    
 1
2345678
9101112131415
16171819202122
23242526272829
3031  

Archives

Twitter Updates

Error: Twitter did not respond. Please wait a few minutes and refresh this page.

Advertisements