Dietrich Bonhoeffer

"What is the "extraordinary"? It is the love of Jesus Christ himself, love that goes to the cross in suffering obedience. It is the cross. The peculiar feature of Christian life is precisely this cross, a cross enabling Christians to go beyond the world, as it were, thereby granting them victory over the world. Suffering encountered in the love of the one who is crucified — that is the "extraordinary" in Christian existence. The Extraordinary is without doubt that visible element over which the Father in heaven is praised. It cannot remain hidden; people must see it."

"Distant or near, in joy or in sorrow, each in the other sees his true helper to brotherly freedom."

"Cross and resurrection, suffering and the overcoming of death were central themes in Dietrich Bonhoeffer's exegetical and theological work. Again and again during his lifetime … he focused on these themes, trying to disclose their relevance for human life and actions, and to answer the question regarding just what Christian life really is."

"Man seeks, in his manhood, not orders, not laws and peremptory dogmas, but counsel from one who is earnest in goodness and faithful in friendship, making man free."

"Bonhoffer offers an insight into friendship. He notes that it is not easy to classify this relationship sociologically, unlike the relationships which derive from, what he refers to as, the divine mandates, namely marriage, work, the state and the church. Because it cannot be classified or defined as such, friendship cannot be protected by the courts or society in general. Rather, friendship develops in freedom, or as Bonhoffer says, friendship appeals to the necessitas of liberty. Friendship is defined by "the binding content between two people." … The Christian's service of God entails service of one's neighbor. The community united in worship is a manifestation of God's presence. In worship we "rehearse" or "act out" what we are to become as God's people, namely "One." Moreover, in a sense we "worship one another," in that we are aware that each member of the community is an image of the living God."

"Bonhoeffer was highly critical of the lack of intellectual rigor in Western thought … but becomes through his constructive criticism, and ardent advocate of ecumenism as an instrument that could be employed to advocate peace among nations."

"When Bonhoeffer comprehended the implications of Nazi policy towards citizens of Jewish origin, he became a convinced advocate of the need to have Hitler removed from office because he was a grotesque caricature of what a German head of state should be. Indeed, for Bonhoeffer Hitler was the agent of the Antichrist. Clearly, his principles for ultimately endorsing tyrannicide were strictly circumscribed and, as such, very different from any of the past English, American, or French revolutionaries in their situation."

"Bonhoeffer was disinterested in another world, opposed to setting apart so-called religious activities, such as prayer and church-going, from the everyday activities of earning a living or engaging in politics. … Religion if it is to be vital, must lead to the amelioration of social problems."

"An unsystematic theologian in the tradition of Søren Kierkegaard who has spoken to successive generations of religiously questing young people is the Nazi-martyred Dietrich Bonhoeffer. At the age of thirty-nine he was executed for his implication in the abortive March 13, 1943 assassination plot on Adolf Hitler. His fragmentary writings have had an astonishing circulation and ready acceptance in many parts of the world. … Bonhoeffer questioned whether the modern church had so obscured the gospel by adding dogmas, burdensome rules, and irrelevant demands that to make a genuine decision for Christ has become extremely difficult, if not impossible … Discipleship, argued Bonhoeffer, means joy, and is not limited to the spiritual elite but is for everyone."

"For Bonhoeffer, the foundation of ethical behaviour lay in how the reality of the world and the reality of God were reconciled in the reality of Christ. Both in his thinking and in his life, ethics were centered on the demand for action by responsible men and women in the face of evil. He was sharply critical of ethical theory and of academic concerns with ethical systems precisely because of their failure to confront evil directly. Evil, he asserted, was concrete and specific, and it could be combated only by the specific actions of responsible people in the world. The uncompromising position Bonhoeffer took in his seminal work Ethics, was directly reflected in his stance against Nazism."

"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."

"Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God’s will."

"We want Jesus as the visibly resurrected one, as the splendid, transfigured Jesus. We want his visible power and glory, and we no longer want to return to the cross, to believing against all appearances, to suffering in faith … it is good here... let us make dwellings. … The disciples are not allowed to do this. God's glory comes quite near in the radiant cloud of God's presence, and the Father's voice says: "This is my beloved son; listen to him!" … There is no abiding in and enjoying his visible glory here. Whoever recognizes the transfigured Jesus, whoever recognizes Jesus as God, must also immediately recognize Him as the crucified human being, and should hear him, obey him. Luther's vision of Christ: "the crucified Lord!" … Now the disciples are overcome by fear. Now they comprehend what is going on. They were, after all, still in the world, unable to bear such glory. They sinned against God's glory."

"Before Jesus leads His disciples into suffering, humiliation, disgrace, and disdain, He summons them and shows Himself to them as the Lord in God's glory. Before the disciples must descend with Jesus into the abyss of human guilt, malice, and hatred, Jesus leads them to a high mountain from which they are to receive help. Before Jesus' face is beaten and spat upon, before his cloak is torn and splattered with blood, the disciples are to see Him in his divine glory. His face shines like the face of God and light is the garment he wears."

"The activity will prove to be "peculiar" by leading the active person into Christ's own passion. This activity itself is perpetual suffering and enduring. In it, Christ is suffered by his disciple. If this is not the case, it is not the activity Jesus intended. In this way, the "extraordinary" is the fulfilling of the law, the keeping of the commandments."

"Stupidity is a more dangerous enemy of the good than malice. One may protest against evil; it can be exposed and, if need be, prevented by use of force. Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless. Neither protests nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradict one’s prejudgment simply need not be believed – in such moments the stupid person even becomes critical – and when facts are irrefutable they are just pushed aside as inconsequential, as incidental. In all this the stupid person, in contrast to the malicious one, is utterly self satisfied and, being easily irritated, becomes dangerous by going on the attack. For that reason, greater caution is called for when dealing with a stupid person than with a malicious one. Never again will we try to persuade the stupid person with reasons, for it is senseless and dangerous."

"One may protest against evil; it can be exposed and, if need be, prevented by use of force. Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless."

"Neither protest nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradicts one's prejudgment simply need to be believed — in such moments the stupid person even becomes critical — and when facts are irrefutable they are just pushed aside as inconsequential, as incidental."

"Greater caution is called for when dealing with a stupid person than with a malicious one."

"We have been silent witnesses of evil deeds: we have been drenched by many storms; we have learnt the arts of equivocation and pretence; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remoreseless enough, for us to find our way back to simplicity and straightforwardness?"

"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."

"Nicht aus dem schweren Boden wo Blut und Geschlecht und Schwur mächtig und heilig sind, wo die Erde selbst gegen Wahnsinn und die geweihten heilgen uralten Ordnungen hütet und schützt und rächt, — nicht aus dem schweren Boden der Erde, sondern aus freiem Gefallen und freiem Verlangen des Geistes, der nicht des Eides und des Gesetzes bedarf, wird der Freund dem Freunde geschenkt."

"Beside the staff of life, taken and fashioned from the heavy earth, beside our marriage, work, and war the free man, too, will live and grow towards the sun. Not the ripe fruit alone — blossom is lovely, too. Does blossom only serve the fruit, or does fruit only serve the blossom — who knows? But both are given to us."

"When the spirit touches man's heart and brow with thoughts that are lofty, bold, serene, so that with clear eyes he will face the world as a free man may; when the spirit gives birth to action by which alone we stand or fall; when from the sane and resolute action rises the workd that gives a a man's life content and meaning — then would that many, lonely and actively working, know of the spirit that grasps and befriends him..."

"Sickened by vermin that feed, in the shade of the good, on envy, greed, and suspicion, by the snake-like hissing of venomous tongues that fear hate and revile the mystery of free thought and upright heart The spirit would cast aside all deceit, open his heart to the spirit he trusts, and unite with him freely as one."

"“Blessed are they that mourn, for they shall be comforted.” With each beatitude the gulf is widened between the disciples and the people, their call to come forth from the people becomes increasingly manifest. By “mourning” Jesus, of course, means doing without what the world calls peace and prosperity: He means refusing to be in tune with the world or to accommodate oneself to its standards. Such men mourn for the world, for its guilt, its fate, and its fortune."

"A community of Jesus which seeks to hide itself has ceased to follow him. “Neither do men light a lamp and put it under a bushel, but on the stand.” … The bushel may be the fear of men, or perhaps deliberate conformity to the world for some ulterior motive."

"“Reformation theology” … pretends to prefer to Pharasaic ostentation a modest invisibility, which in practice means conformity to the world. When that happens, the hallmark of the Church becomes justitia civilis instead of extraordinary visibility. The very failure of the light to shine becomes the touchstone of our Christianity."

"The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained. At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with. The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren."

"By willing endurance we cause suffering to pass. Evil becomes a spent force when we put up no resistance. By refusing to pay back the enemy with his own coin, and preferring to suffer without resistance, the Christian exhibits the sinfulness of contumely and insult. Violence stands condemned by its failure to evoke counter-violence."

"By his willingly renouncing self-defence, the Christian affirms his absolute adherence to Jesus, and his freedom from the tyranny of his own ego. The exclusiveness of this adherence is the only power which can overcome evil."

"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."

"Jesus is no draughtsman of political blueprints, he is the one who vanquished evil through suffering. It looked as though evil had triumphed on the cross, but the real victory belonged to Jesus. And the cross is the only justification for the precept of non-violence, for it alone can kindle a faith in the victory over evil which will enable men to obey that precept. And only such obedience is blessed with the promise that we shall be partakers of Christ's victory as well as his sufferings."

"The passion of Christ is the victory of divine love over the powers of evil, and therefore it is the only supportable basis for Christian obedience. Once again, Jesus calls those who follow him to share his passion. How can we convince the world by our preaching of the passion when we shrink from that passion in our own lives? On the cross Jesus fulfilled the law he himself established and thus graciously keeps his disciples in the fellowship of his suffering."

"Distinction between person and office is wholly alien to the teaching of Jesus. He says nothing about that. He addresses his disciples as men who have left all to follow him, and the precept of non-violence applies equally to private life and official duty. He is the Lord of all life, and demands undivided allegiance."

"The will of God, to which the law gives expression, is that men should defeat their enemies by loving them."

"In the New Testament our enemies are those who harbor hostility against us, not those against whom we cherish hostility. For Jesus refuses to reckon with such a possibility."

"By our enemies Jesus means those who are quite intractable and utterly unresponsive to our love."

"Christian love draws no distinction between one enemy and another, except that the more bitter our enemy’s hatred, the greater his need of love. Be his enmity political or religious, he has nothing to expect from a follower of Jesus but unqualified love. In such love there is no inner discord between private person and official capacity. In both we are disciples of Christ, or we are not Christians at all."

"The disciples realized that they too were his enemies, and that he had overcome them by his love. It is this that opens the disciple’s eyes, and enables him to see his enemy as a brother."

"The πξρισσον [extraordinary] never merges into the το αυτο [merely personal]. That was the fatal mistake of the false Protestant ethic which diluted Christian love into patriotism, loyalty to friends, and industriousness, which in short, perverted the better righteousness into justitia civilis."

"From whom are we to hide the visibility of our discipleship? Certainly not from other men, for we are told to let them see our light. No. We are to hide it from ourselves. Our task is simply to keep on following, looking only to our Leader who goes on before, taking no notice of ourselves or of what we are doing."

"The sword wherewith they judge their brethren will fall upon their own heads. Instead of cutting themselves off from the brother as the just from the unjust, they find themselves cut off from Jesus."

"When we judge other people we confront them in a spirit of detachment, observing and reflecting as it were from the outside. But love has neither time nor opportunity for this. If we love, we can never observe the other person with detachment, for he is always and at every moment a living claim to our love and service."

"To everyone God is the kind of God he believes in."

"By judging others we blind ourselves to our own evil and to the grace which other are just as entitled to as we are."

"If when we judged others, our real motive was to destroy evil, we should look for evil where it is certain to be found, and that is in our own hearts. But if we are on the look-out for evil in others, our real motive is obviously to justify ourselves."

"Jesus offers his disciples a simple rule of thumb which will enable even the least sophisticated of them to tell whether his intercourse with others is on the right lines or not. All he need do is to say “I” instead of “Thou,” and put himself in the other man’s place."

"To be conformed with the one who became human means that we may be the human beings that we really are. Pretension, hypocrisy, compulsion, forcing oneself to be something different, better, more ideal than one is - all are abolished. God loves the real human being. God became a real human being."

"Bodily life, which we receive through no action of our own, intrinsically bears the right to its preservation. This is not a right that we have stolen or earned for ourselves; it is in the truest sense a right that is “born with us.”"