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Costly Grace, p 43.
Costly Grace
Kontext: 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 secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of 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.
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.
Zdroj: Discipleship (1937), Revenge, p. 142.
Kontext: Jesus bluntly calls the evil person evil. If I am assailed, I am not to condone or justify aggression. Patient endurance of evil does not mean a recognition of its rights. That is sheer sentimentality, and Jesus will have nothing to do with it. The shameful assault, the deed of violence and the act of exploitation are still evil. … The very fact that the evil which assaults him is unjustifiable makes it imperative that he should not resist it, but play it out and overcome it by patiently enduring the evil person. Suffering willingly endured is stronger than evil, it spells death to evil.
“There remains an experience of incomparable value.”
Zdroj: Letters and Papers from Prison (1967; 1997), The view from below, p. 17
Kontext: There remains an experience of incomparable value. We have for once learned to see the great events of world history from below, from the perspective of the outcasts, the suspects, the maltreated — in short, from the perspective of those who suffer. Mere waiting and looking on is not Christian behavior. Christians are called to compassion and to action.
translated as The Cost of Discipleship (1959), p. 51.
Discipleship (1937), Costly Grace
Kontext: The antithesis between the Christian life and the life of bourgeois respectability is at an end. The Christian life comes to mean nothing more than living in the world and as the world, in being no different from the world, in fact, in being prohibited from being different from the world for the sake of grace. The upshot of it all is that my only duty as a Christian is to leave the world for an hour or so on a Sunday morning and go to church to be assured that my sins are all forgiven. I need no longer try to follow Christ, for cheap grace, the bitterest foe of discipleship, which true discipleship must loathe and detest, has freed me from that.
Zdroj: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Kontext: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.
“When Christ calls a man, he bids him come and die.”
Zdroj: The Cost of Discipleship
Zdroj: Discipleship (1937), The Disciple and Unbelievers, p. 185.
Zdroj: The Cost of Discipleship
Zdroj: Life Together: The Classic Exploration of Christian Community
“Discipleship is not an offer that man makes to Christ.”
Zdroj: The Cost of Discipleship
“It is only because he became like us that we can become like him.”
Zdroj: The Cost of Discipleship
“time is the most valuable thing that we have, because it is the most irrevocable.”
Varianta: Time is the most precious gift in our possession, for it is the most irrevocable.
Zdroj: As quoted in LIFE magazine (22 April 1957), p. 152; also in Letters and Papers from Prison (1967), p. 47.
Kontext: Time is the most precious gift in our possession, for it is the most irrevocable. This is what makes it so disturbing to look back upon the time which we have lost. Time lost is time when we have not lived a full human life, time unenriched by experience, creative endeavor, enjoyment, and suffering. Time lost is time not filled, time left empty.
“Not hero worship, but intimacy with Christ.”
Zdroj: The Cost of Discipleship
Zdroj: Life Together: The Classic Exploration of Christian Community
Zdroj: Life Together: The Classic Exploration of Christian Community
Zdroj: Letters and Papers from Prison
Zdroj: Life Together: The Classic Exploration of Christian Community
“Cheap grace means grace as a doctrine, a principle, a system.”
Costly Grace, p 43.
Costly Grace
Kontext: 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 secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of 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.
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.
Zdroj: Discipleship (1937), The Enemy, the "Extraordinary", p. 147.
Zdroj: The Cost of Discipleship
“The test of the morality of a society is what it does for its children.”
Varianta: The ultimate test of a moral society is the kind of world that it leaves to its children.
“God is not a God of the emotions but the God of truth.”
Zdroj: Life Together: The Classic Exploration of Christian Community
Attributed to Bonhoeffer on the Internet, and supposedly from Bonhoeffer: Pastor, Martyr, Prophet, Spy http://books.google.com/books?id=aG0q3X8TVpsC&pg=PA486#v=onepage (2010) by Eric Metaxas; however, there is no actual reference in that book. However, in advertising the book Metaxas does state on his site that the quote is from Bonhoeffer. http://ericmetaxas.com/books/bonhoeffer-pastor-martyr-prophet-spy/ First attributed to Bonhoeffer in Explorations 12:1 (1998), p. 3, as referenced by James Cone (2004) Theology's Great Sin: Silence in the Face of White Supremacy, Black Theology, 2:2, 139-152, footnote 1 http://dx.doi.org/10.1558/blth.2.2.139.36027
Compare "Not to Act, is to Act!" by Francis W. McPeek http://www.ergo-sum.net/pics/McPeek.jpg, The Missionary Herald at Home and Abroad, v.141-142 (1945-1946), "Missionary herald, 1945 - Congregational churches," pp.34-35 (We must realize that church inaction is a form of political action, and it is altogether negative. “Not to act, is to act.”)
Misattributed
