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Eighty years ago, a 33-year-old Christian theologian named Dietrich Bonhoeffer returned to his native Germany after a short stay in the United States. He would not live to see his 40th birthday.

The Lutheran and Episcopal Churches, as well as other religious bodies worldwide, recently commemorated the annual remembrance of German Lutheran pastor, theologian, and resister of Nazi totalitarianism and terrorism. On April 9, 1945, after being in held prisoner for two years, Bonhoeffer was hanged for his association with others who resisted Hitler and the atrocities his party committed against Jews, Germans, among others.

Evidence showed the group he worked with also plotted to assassinate Hitler. A week later the Allies liberated that very POW Camp. As he was being led away to what all knew would be his death, Bonhoeffer said, “This is the end – for me, the beginning of life.”

Bonhoeffer wrote a book “The Cost of Discipleship,” that is now a classic. He compares “cheap grace,” which is like a head nod or an “atta boy” to the ethics of following Jesus, without actually getting in the water and risking a swim – with “costly grace,” that throws people into the deep end because they are formed by and live out the ethics of Jesus.

This is not a church and state issue. It is the involvement of a person of faith, regardless of religion, using politics, political action, and involvement to change the world for the poor, needy, oppressed, voiceless and powerless. Such costly grace brought Bonhoeffer into the resistance movement against the Nazis.

Bonhoeffer was also a founder and leader in a church-based resistance movement, the Confessing Church. When he was imprisoned, he refused the prayers of that Church. At a 50th Anniversary commemoration of his death, Klaus Engelhardt, then Presiding Bishop of the Evangelical Church of Germany, lifted up Bonhoeffer’s reasoning, and challenged the church on it.

Bonhoeffer felt that exercising political means to resist evil and injustice set him outside the circle of prayer.

For the rest of the post…

Cheap grace, shattered witness: clergy sexual abuse among Independent Fundamentalist Baptist churches sounds another alarm for us all

In our better moments of spiritual self-awareness, we Christians are forced to acknowledge our capacity for actions and ideas that shatter an individual and collective “witness” as followers of Jesus. It’s been like that from the start. Judas Iscariot betrayed him with a kiss. After declaring absolute loyalty, Simon Peter denied Jesus three times: “I never knew the man.” The brothers James and John, perhaps anticipating the Prosperity Gospel, demanded “the best seats” in the coming kingdom. In every era of its history, certain Christian individuals and institutions have compelled an “orthodoxy” from others they refused to require of themselves. Dietrich Bonhoeffer called that kind of gospel cheap grace.

In The Cost of Discipleship (1937), Bonhoeffer called us all to account, warning:

Cheap grace is the deadly enemy of our Church. We are fighting to-day for costly grace. . . . Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian “conception” of God. An intellectual assent to that idea is held to be of itself sufficient to remission of sins. The Church which holds the correct doctrine of grace has, ipso facto, a part in that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God (emphasis mine).

I returned to Bonhoeffer’s admonition after reading a heartrending series of articles recently published in the Fort Worth Star-Telegram regarding years of sexual abuse perpetrated by various “Independent Fundamentalist Baptist” ministers, individuals often protected and “moved on” by their pastoral supervisors or church constituencies.

“Underneath it all is a powerful emphasis on ministerial authority, with pastor-figures as ‘God’s anointed’ whose leadership is not to be questioned.”

After months of research, a group of Star-Telegram investigative reporters documented “at least 412 allegations of sexual misconduct in 187 Independent Fundamentalist Baptist churches and their affiliated institutions” based in 40 states and Canada. Their study suggests that some 168 “church leaders” were accused or convicted of sex crimes against children, with as many as 45 of them continuing in ministry after being identified. The articles detail occasions when women and children were sexually molested by pastoral figures who were then moved on to other churches or church-related ministries. The accusers, almost all females, were often ignored, doubted or blamed for enticing the men.

The Independent Fundamentalist Baptist (IFB) movement has its origins in the 1920s and the infamous “Fundamentalist-Modernist Controversy” that divided American Protestants around issues of biblical authority, creationism, “new science” and the nature of Christian orthodoxy. By the 1950s, the movement claimed some of the country’s largest congregations, many begun as “church start-ups,” others through schism with older Baptist denominations. Although asserting their autonomy as free-standing congregations, most IFB churches participate in certain loose “fellowships,” Bible colleges and evangelism programs.

“Not only did the abusing ministers betray their calling, they did so at the expense of some of their church’s most vulnerable constituency.”

IFB churches stress congregational independence, the classic “Five Points” of fundamentalism (Biblical inerrancy, Christ’s virgin birth, his sacrificial atonement, bodily resurrection and premillennial second coming), the necessity of personal conversion and strict adherence to fundamentalist doctrine and personal moral codes. Underneath it all is a powerful emphasis on ministerial authority, with pastor-figures as “God’s anointed” whose leadership is not to be questioned. As one abused female commented:

You have a system of belief where what the pastor says is true, and you cannot disagree, the deacon boards don’t disagree, you don’t go against what the pastor says because the ingrained thinking is he’s God’s man, and you don’t lift a hand against God’s anointed.

The Star-Telegram reporters conclude that many sex abuse cases were covered up because:

  • Supervising pastors enabled abusers to find other churches or church-related schools in which to work, even when they knew of accusations of abuse.
  • The accused ministers were recommended to other ministries without informing those ministries about allegations of sexual abuse. Thus, “in a culture where well-known pastors are elevated to near-godlike status, their recommendations are weighty.”
  • In certain situations, victims were pressured to remain silent since accusations could “ruin the alleged abuser’s ministry.” Or, the women were to blame. One female accuser commented to reporters: “There was a prevailing belief that it was always the girl’s fault, even a child. Because if a girl was being modest and obeying God nothing bad would happen. And boys and men were simply unable to control themselves, so it was up to the girls and women.”

The cases documented by the Star-Telegram staff sound strikingly like predatory acts committed against children by Catholic priests, many protected by church hierarchy. The crimes are heinous, made more so because the perpetrators were ministers to be trusted as caring representatives of Christ’s gospel, and because Independent Fundamentalist Baptists portrayed their churches and pastors as occupying the moral high ground, beyond the sexual immorality perpetuated by secular culture and permitted by “liberal” churches that “compromise with the world.” Many of the sexually abused Baptists testified to the rigorous moral code their churches instilled into them, an ethic preached but personally ignored by the ministers identified in the newspaper’s series.

For the rest of the post…

Germany’s Nuncio Reminds Bishops of Pope Francis’s Warning

Archbishop Nikola Eterović intervened on controversial plans for a ‘synodal path’

Interesting times just got more interesting, as the Fall plenary of the German bishops’ conference opened in Fulda, Germany, with a message from the apostolic nuncio, Archbishop Nikola Eterović, which did not mince words when it came to the German bishops’ controversial plans for a “binding synodal path”, on which they are scheduled to vote this week.

The plans are controversial because they deliberately seek to put settled matters of doctrine on the table for discussion and a “binding” vote, and to address disciplinary issues directly involving the good of the whole Church in a way Vatican officials fear would sidestep the Roman oversight necessary to preserve order in the Church throughout the world.

Vatican officials have expressed the opinion that the mechanics of the German operation as currently planned are basically unsound from an ecclesiological point-of-view and afoul of Church law. They have urged the German bishops to review both the scope and the methods of their designs for a binding synodal path.

Recalling Pope Francis’s letter of June 29th to the people of God in Germany, Archbishop Eterović reminded the German bishops that the last time a reigning pontiff took it upon himself to write to the German people, it was Pius XI with his 1937 encyclical letter, Mit brennender sorge, on the Church and the German Reich, in which the pope decried the encroachments of National Socialism on the rights of the Church and the disorder the Nazi regime introduced to national affairs more generally.

“The letter of the Holy Father deserves special attention,” said Archbishop Eterovic. “It is indeed the first time since the encyclical of Pius XI, Mit brennender sorge, that the Pope dedicates a separate letter to the members of the Catholic Church in Germany,” he went on to say. “The difference between the two documents is great,” the nuncio explained, “because the encyclical of 14 March 1937 denounces the inadmissible interventions by the National Socialist regime in the affairs of the Catholic Church, while the current letter takes up issues proper to the Church.”

“We thank God that the relations between the Church and the Federal Republic of Germany are very good,” Archbishop Eterović said, “and therefore no intervention by the Holy See is necessary.” That is about as stark an admission of serious dysfunction and as blunt a warning as one will find in any dialect of curialese. That Francis felt the need to write and send the letter in the first place establishes the gravity of the situation. That the nuncio had to remind the bishops of the historical precedent for such an intervention at three months’ remove establishes the persistence of the crisis.

Archbishop Eterović repeated Pope Francis’s line to the effect that a synod — whatever it is — “is not a parliament,” and matters belonging to the common patrimony of the faith are not ever up for grabs, nor are matters touching the common weal of the Christian faithful subject to particular discussions apt to produce any sort of separate peace.

The apostolic nuncio invoked the memory of the Protestant theologian, Dietrich Bonhoeffer, whom the Nazis executed for his participation in the resistance against their evil regime. Bonhoeffer described attempts to negotiate solutions to the problems that inevitably arise from time to time when Christians live in the world without becoming conformed to it as “cheap grace”. Noting that Francis sees the current crisis in society as a call and opportunity for evangelisation, Eterović said, “[T]he evangelization demanded at this time cannot be reduced to what Dietrich Bonhoeffer calls ‘cheap grace’, but, in order to remain in [Christ’s] words, to which [Bonhoeffer] has attested by his heroic testimony, we must search for the ‘costly grace’.”

Eterović recalled one of Bonhoeffer’s enlargements upon the notion. “For example,” Eterović offered, “in 1937 Bonhoeffer wrote: ‘Cheap grace is the mortal enemy of our Church. Our struggle today is over expensive grace’.”

In short: the threat to the Church in Germany in 2019 comes from within.

For the rest of the post…

Introduction:

The third reason Dietrich Bonhoeffer can impact is his emphasis on a non-compromising faith. This was known as “costly grace,” Bonhoeffer spoke against the “cheap” grace within the church. His classic statement is found in the Cost of Discipleship: “When Christ calls a man, he bids him come and die.”[1] To Bonhoeffer, this was basic Christianity. It was impossible to be a follower of Jesus and not live a self-sacrificing life out of obedience and love to him.

John de Gruchy, in Dietrich Bonhoeffer: Witness to Jesus Christ, writes that Bonhoeffer first began to explore Christ’s radical call to follow him while he was an “unpaid lecturer” at the University of Berlin[2]:

During his two years (1931-33) at the university he became a ‘minor sensation’, attracting a significant number of students to his lively seminars. Many of the insights which later found expression in The Cost of Discipleship were first explored in the informal discussions which Bonhoeffer had with the circle of students who gathered around him.[3]

Bonhoeffer’s chief concern in the The Cost of Discipleship is that “grace…has become so watered down that it no longer resembles the grace of the New Testament, the costly grace of the Gospels.”[4] Bonhoeffer called this a “cheap grace”[5] and it had “been the ruin of more Christians than any other commandment of works.”[6] Bonhoeffer defined “cheap grace” as:

…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, living and incarnate.[7]

“Costly grace”, on the other hand, is:

…is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him. It is costly because it costs a man his life, and it is grace because it gives a man the only true life.[8]

Of all the works of Bonhoeffer, The Cost of Discipleship is certainly his “angriest book—possibly his one ‘angry’ book…none of Bonhoeffer’s early works reveal him inflamed and vehement, as this book does. The tone throughout the book is entirely serious, rarely speculative, often rhetorically powerful—but always angry.”[9] There is an idea of Bonhoeffer’s anger in the first chapter of the book:

We Lutherans have gathered like eagles round the carcase of cheap grace, and there we have a drunk of the poison which has killed the life of following Christ…To be “Lutheran” must mean that we leave the following of Christ to legalists. Calvinists and enthusiasts—and all this for the sake of grace.

We justified the world, and condemned as heretics those who tried to follow Christ. The result was that a nation became Christian and Lutheran, but at the cost of true discipleship. The price it was called to pay was all too cheap. Cheap grace had won the day.[10]

There was urgency for Bonhoeffer to complete the book because he believed that true discipleship was the only hope for Germany:

The conditions Bonhoeffer faced are simple reason enough why. He wrote the book between 1935 and 1937, while directing the seminary at Finkenwalde. Hitler by now had roused the German people to a nationalistic furor and an utter blindness to social responsibility.

The imprisonment and terrorization of Jews raged through the large cities. Any outspoken criticisms of the Nazi regime, including those from the Confessing Church, were quickly squelched. Germany had been, not too long ago, a “Christian” nation; now men and women continued to attend church services, but the real spirit of Christianity had dimmed to a darkness.

At this time Bonhoeffer wrote his strongest book, a challenge to Christian discipleship, because he believed that only a real return to the Christian faith could save Germany.[11]

Biblical Foundation:

Jesus said in Luke 9:23-25: “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self?”

Robert H. Stein comments that three conditions for following Jesus are laid out in this passage:

The first involves a need to deny oneself. This is much more radical than simply a denial of certain things. This mandates a rejection of a life based on self-interest and self fulfillment. Instead a disciple is to be one who seeks to fulfill the will and the teachings of Christ.

The second condition involves the need to take up one’s cross…Jesus’ own crucifixion reveals more fully to Luke’s readers that this call is a commitment unto death. There needs to be a willingness to suffer martyrdom if need be.

The final condition is the need to follow Jesus. In contrast to the other two conditions, indicating that following Jesus must be continual[12]

Jesus made it clear later in Luke chapter 9 that following him could actually mean sacrifice to the point of homelessness. In verse 57, a man came to Jesus and boldly declared: “I will follow you wherever you go.” Jesus replied: “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head.” Most people have a home to go to, but Jesus made it clear that some of his followers will be kicked out of their homes because of their commitment to him.

It was this commitment that Bonhoeffer wrote about. He wrote that “cheap grace is the deadly enemy of the church.”[13] To Bonhoeffer, grace should be “costly” because it cost Jesus Christ his very life. Grace is also costly because it costs people their very lives if they follow Jesus. Yet cheap grace had reduced discipleship to mere doctrine. Following Jesus has been cheapened by deemphasizing repentance, baptism, church discipline and the Lord’s Supper.

It is grace without biblical discipleship, that is, without the renouncing of personal ambition in order to follow and obey Jesus. The way of the cross means that we give up everything to be a Christ follower (Luke 14:25-35).

The Apostle Paul described it this way: But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish that, I may gain Christ (Philippians 3:7-8). It was Paul’s desire to discard everything that was once important and meaningful so he could be a better follower of Jesus.

Gerald F. Hawthorne interprets Paul’s words: “…were Paul to place the whole world with its wealth and power and advantages, its prestige and accolades and rewards in one scalepan of the balance and Christ in the other, Christ alone would overwhelmingly outweigh everything else in terms of real worth. Hence, from the standpoint of simple logic Paul cannot afford to gain the whole world if it means losing Jesus.”[14]

Bonhoeffer saw discipleship much like the Apostle Paul did. His own commitment to Jesus was tested in 1939, when professors Reinhold Niebuhr and Paul Lehmann asked Bonhoeffer to come to New York City to assume a teaching position at Union Seminary and thus, escape the perilous situation in Germany. This would certainly keep Bonhoeffer out of harm’s way. With great hesitation, Bonhoeffer accepted the position. So in June of 1939, Bonhoeffer and his brother Karl-Friedrich made the voyage to the United States.

However, he quickly realized that it was a mistake. His time in America was short-lived. He explained his decision to return to Niebuhr:

It was a mistake for me to come to America…I will have no right to participate in the reconstruction of Germany after the war if I do not share the tribulation of this time with my people…Christians in Germany are faced with the alternatives either of willing their country’s defeat so that Christian civilization may survive, or of willing its victory and destroying our civilization. I know which of the alternatives I have chosen but I cannot make the choice from a position of safety[15]

To Bonhoeffer, true and biblical discipleship had to be costly and self-sacrificing. There really was no other way to follow Jesus. He returned to Germany because he was a “German and a Christian.”[16] As a Christian, he had to follow Jesus regardless of the cost to his own safety and position. If he had to suffer, then so be it in order to follow Jesus.

In the Cost of Discipleship, he wrote: “Suffering, then, is the badge of true discipleship. The disciple is not above his Master…If we refuse to take up our cross and submit to suffering and rejection at the hands of men, we forfeit our fellowship with Christ and have ceased to follow him.”[17]

Application:

While twenty-first century followers of Jesus are not threatened by Hitler and Nazism, they do face the possible threats of materialism, pride and cheap grace. Thus, preachers must make doubly sure that their own commitment to Jesus is non-compromising and that their preaching and teaching does not side-step the costly demands of Jesus.

Further, the New Testament is clear that suffering will be experienced by the followers of Jesus. James 1:2-4 assumes that Christians will suffer: “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything.”

J.A. Motyer writes that “trials of many kinds” is a “true picture of life!”[18] Trials often bring distress and discouragement. Yet, according to James, since they are interwoven into the very fabric of our lives, they should be seen as a reality of life. Motyer continues: (James) “appeals, therefore, not for the adoption of a superficial gaiety in the face of life’s adversities, but for a candid awareness of truth already known.”[19]

Life’s adversities will result in the development of a perseverance that can lead to mature Christian character. That is, the faith of the Christian will be refined through the “slow and painful” process of testing. This refining through testing will lead to a “new facet of the believer’s character that could not exist without testing.”[20]

Suffering, to James, can result in true joy when trials are seen as essential tests for our faith. Joy can be experienced even at the onset of “various trials” because they can lead to positive results. The trials will vary from believer to believer depending on one’s circumstances. Yet, there will always be a cost in following Jesus.

***************************************************************************************************************

[1] Dietrich Bonhoeffer, The Cost of Discipleship (New York: Simon and Schuster, 1995), 89.

[2] De Gruchy, ed., Dietrich Bonhoeffer: Witness to Jesus Christ, 13.

[3] Ibid., 13-14.

[4] http://www.probe.org/history/history/dietrich-bonhoeffer.html#text2

[5] Dietrich Bonhoeffer, The Cost of Discipleship (New York: Simon and Schuster, 1995), 43.

[6] Ibid., 55.

[7] Ibid., 44-45.

[8] Ibid., 45.

[9] Kuhns, In Pursuit of Dietrich Bonhoeffer, 81.

[10] Bonhoeffer, The Cost of Discipleship, 53.

[11] Kuhns, In Pursuit of Dietrich Bonhoeffer, 81-82.

[12] Robert H. Stein, The New American Commentary: Luke, (Nashville: Broadman Press, 1992), 279.

[13] Bonhoeffer, The Cost of Discipleship, 43.

[14] Gerald H. Hawthorne, Word Biblical Commentary: Philippians (Waco: Word Books, 1983), 139.

[15] Quoted in Mark Devine, Bonhoeffer Speaks Today (Nashville: Broadman and Holman, 2005) 19-20.

[16] Ibid., 20.

[17] Bonhoeffer, The Cost of Discipleship, 91

[18] J.A. Motyer, The Bible Speaks Today: The Message of James (Downers Grove: Inter-Varsity Press, 1985), 30.

[19] Ibid., 30.

[20] Peter Davids, New International Greek Testament Commentary: Commentary of James (Grand Rapids, 1982), 68, 69.

A stamp printed in Germany shows Dietrich Bonhoeffer, Protestant theologian, participant of German resistance movement against Nazism and executed in April 1945.

Posted by | Apr 13, 2019

Eighty years ago, a 33-year-old Christian theologian named Dietrich Bonhoeffer returned to his native Germany after a short stay in the United States. He would not live to see his 40th birthday.

The Lutheran and Episcopal Churches, as well as other religious bodies worldwide, recently commemorated the annual remembrance of German Lutheran pastor, theologian, and resister of Nazi totalitarianism and terrorism. On April 9, 1945, after being in held prisoner for two years, Bonhoeffer was hanged for his association with others who resisted Hitler and the atrocities his party committed against Jews, Germans, among others.

Evidence showed the group he worked with also plotted to assassinate Hitler. A week later the Allies liberated that very POW Camp. As he was being led away to what all knew would be his death, Bonhoeffer said, “This is the end – for me, the beginning of life.”

Bonhoeffer wrote a book “The Cost of Discipleship,” that is now a classic. He compares “cheap grace,” which is like a head nod or an “atta boy” to the ethics of following Jesus, without actually getting in the water and risking a swim – with “costly grace,” that throws people into the deep end because they are formed by and live out the ethics of Jesus.

This is not a church and state issue. It is the involvement of a person of faith, regardless of religion, using politics, political action, and involvement to change the world for the poor, needy, oppressed, voiceless and powerless. Such costly grace brought Bonhoeffer into the resistance movement against the Nazis.

For the rest of the post..

Posted by | Apr 13, 2019

Eighty years ago, a 33-year-old Christian theologian named Dietrich Bonhoeffer returned to his native Germany after a short stay in the United States. He would not live to see his 40th birthday.

The Lutheran and Episcopal Churches, as well as other religious bodies worldwide, recently commemorated the annual remembrance of German Lutheran pastor, theologian, and resister of Nazi totalitarianism and terrorism. On April 9, 1945, after being in held prisoner for two years, Bonhoeffer was hanged for his association with others who resisted Hitler and the atrocities his party committed against Jews, Germans, among others.

Evidence showed the group he worked with also plotted to assassinate Hitler. A week later the Allies liberated that very POW Camp. As he was being led away to what all knew would be his death, Bonhoeffer said, “This is the end – for me, the beginning of life.”

Bonhoeffer wrote a book “The Cost of Discipleship,” that is now a classic. He compares “cheap grace,” which is like a head nod or an “atta boy” to the ethics of following Jesus, without actually getting in the water and risking a swim – with “costly grace,” that throws people into the deep end because they are formed by and live out the ethics of Jesus.

This is not a church and state issue. It is the involvement of a person of faith, regardless of religion, using politics, political action, and involvement to change the world for the poor, needy, oppressed, voiceless and powerless. Such costly grace brought Bonhoeffer into the resistance movement against the Nazis.

Bonhoeffer was also a founder and leader in a church-based resistance movement, the Confessing Church. When he was imprisoned, he refused the prayers of that Church. At a 50th Anniversary commemoration of his death, Klaus Engelhardt, then Presiding Bishop of the Evangelical Church of Germany, lifted up Bonhoeffer’s reasoning, and challenged the church on it.

Bonhoeffer felt that exercising political means to resist evil and injustice set him outside the circle of prayer. Only those imprisoned for their proclamation and work on behalf of the church, not political resistance, should be prayed for, and that exempted him. Engelhardt challenged the religious communities to reconsider Bonhoeffer’s position that separated resistance and faith.

Today what does “costly grace” look like? How do we separate holding religious principles from applying those principles, regardless of their origin, on behalf of the poor, needy, oppressed, threatened, and voiceless? What drives many who risk speaking up in our country against while privilege and nationalism, threats to Muslims, Jews, and law-abiding immigrants?

People of religion and no-religion share a vision of a common good for all. Almost daily tragedy strikes a blow to our hearts and vision for a better world – whether in New Zealand, threats to synagogues, mosques and churches here and worldwide, the continuing rise of gun violence and absence of adults to stand with our children against it. Health care costs for the needy and elderly rise. The opioid epidemic – suicides…

For the rest of the article…

“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.”

 

From Bryan: DB will continue to be a hero to all the flavors of Christianity…

Cheap resistance is like cheap grace. It risks very little.

June 7, 2018

image of police barrier

Getty images

In The Cost of Discipleship, Dietrich Bonhoeffer distinguishes be­tween “cheap grace” and “costly grace.” Cheap grace requires nothing from us. Bonhoeffer describes it as “grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.” We are not changed by cheap grace, and so it is not really from God. Costly grace, on the other hand, “is the call of Jesus Christ at which the disciple leaves his nets and follows him.”

But costly grace is not just costly; it is also grace. “It is costly because it costs a man his life,” writes Bonhoeffer, “and it is grace because it gives a man the only true life.” Bonhoeffer points us to the false dichotomy between preserving our lives and responding to the needs of the world. It is through costly grace that we receive our real lives.

In treacherous times, when powerful people and systems threaten us or others, we have to ask what God wants us to do—and we have to accept that doing it will cost us something. While there is a chance that the choices faith asks us to make will result in physical death, as it did for Bonhoeffer, the cost is likely to stop short of that. Choosing to do the right thing probably won’t make our hearts stop beating.

But what if it did? What would be worth that risk? If you are like most people, your list of people and ideals you’d be willing to die for is a very short one. Yet there’s something else we seem to be willing to risk our lives for: our fears. We allow fear to deprive us not of heartbeats and breaths, but of something even more precious: the fullness and beauty of a life lived well.

For those of us who believe that we rest in the hands of an eternal and ever-loving God, living a life full of fear is worse than dying. The great threat to Christian faith is not that we will not be safe from the world’s dangers but that we will be held captive by our fear of them—that we will have more faith in our fear than we have in Christ. This can be hard for North American Christians to understand, since we have rarely faced persecution. But the mission of the church is not to avoid causing a stir, nor to hold on to things that cannot save us. As Jesus says, to save your life you have to lose it.

Christians are not called to recklessness, but we are called to action.

For the rest of the post…

“To be called to a life of extraordinary quality, to live up to it, and yet to be unconscious of it is indeed a narrow way. To confess and testify to the truth as it is in Jesus, and at the same time to love the enemies of that truth, his enemies and ours, and to love them with the infinite love of Jesus Christ, is indeed a narrow way. To believe the promise of Jesus that his followers shall possess the earth, and at the same time to face our enemies unarmed and defenceless, preferring to incur injustice rather than to do wrong ourselves, is indeed a narrow way. To see the weakness and wrong in others, and at the same time refrain from judging them; to deliver the gospel message without casting pearls before swine, is indeed a narrow way. The way is unutterably hard, and at every moment we are in danger of straying from it. If we regard this way as one we follow in obedience to an external command, if we are afraid of ourselves all the time, it is indeed an impossible way. But if we behold Jesus Christ going on before step by step, we shall not go astray.” 

Dietrich BonhoefferThe Cost of Discipleship

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