Dietrich Bonhoeffer wrote “The Cost of Discipleship” to assert authentic Christian faith must be lived out in uncompromising discipleship of Jesus Christ. He contends: “The only man who has the right to say he is justified by grace alone is the man who has left all to follow Christ (p. 51).” A key analysis of his differentiates between two terms he coined, each possessing a diametrically opposed meaning. “Cheap grace,” he states, “is forgiveness without repentance, baptism without church discipline, communion without confession. It’s grace without discipleship, the cross or Jesus Christ (p. 44-45).” Contrarily, Bonhoeffer continues, “costly grace” is that which “costs a man his life,” echoing the words of Jesus in Mark 8:35: “For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it.”
I’ve found three primary reasons for which Bonhoeffer deemed this writing necessary. From an overarching view, he references original sin: “Adam made himself God, so he no longer had God. Since then, sons of Adam in their pride have striven to recover the divine image by their own efforts. The more serious and devoted their attempt and the more proud and convincing their apparent success, the greater the contradiction to God (p. 299).” More practically, he discusses faulty paradigms and strategies of those in the Body of Christ: “The real trouble is the pure Word of Jesus has been overlaid with so much human ballast - burdensome rules and regulations - false hopes and consolations - it has become extremely difficult to make a decision for Christ (p. 35).” Finally, he underscores struggles Christians will endure after giving their lives to Christ. Mirroring Paul’s words in Philippians 1: 29, Bonhoeffer writes: “We have forgotten the cross means rejection and shame as well as suffering (p. 89).”
This book has furthered my knowledge in many areas, the first relating to a residue of self-orientation that surfaces when I serve others. Bonhoeffer convicts me to mature: “If you do good, you must be quite unconscious of it. Otherwise you are simply displaying your own virtue (p. 159).” He probes further, “If we want to know our own goodness or love, it has already ceased to be love.” Second, I’ve sought to make radical career transitions based on the presupposition they were necessary both for my continued growth in intimacy with Christ as well as my ministerial success. Bonhoeffer challenges overemphasis on vocational ministry: “Let the Christian remain in the world to engage in full frontal assault on it, and let him live the life of his secular calling in order to show himself as a stranger in this world all the more (p. 264)!” He reiterates: “The cross is right there, (the Christian) has only got to pick it up: there is no need for him to go out and look for one or to deliberately to run after suffering (p. 89).” Third, throughout much of my sanctification I’ve placed too much emphasis on obtaining knowledge as opposed to living out the gospel. Bonhoeffer implores: “An abstract Christology, a doctrinal system and a general religious knowledge are essentially inimical to the whole conception of following Christ (p. 59).” Finally, I’ve struggled to understand my incapability to save others. Bonhoeffer informs: “Every attempt to run after people, to use our own resources to arrange salvation for others, is both futile and dangerous, because swine do not recognize pearls cast before them and because it profanes the word of forgiveness by causing those we serve to sin. Worse, we only meet blind rage of hardened and darkened hearts, which is useless and harmful (p. 186).” I must understand it is the Lord alone who “knows the secrets of the heart (Psalm 44: 21)” and only He can soften or harden hearts (Exodus 10: 20, 27).
Bonhoeffer enhances my discipleship in multiple ways. Foundationally, I’m not to be “ever learning” and “holding a form of godliness (2 Timothy 3:5),” yet denying my responsibility to produce “good fruit (Matthew 7: 19).” Rephrased, I’m not to fashion God’s Word in consideration of my personal desires. Bonhoeffer shares: “We do with Jesus' commands what a child might do when his father tells him to go to bed: ‘Father tells me to go to bed, but he really means I’m tired and he does not want me to be. I can overcome my tiredness if I go out and play. Therefore, though my father tells me to go to bed, he really means, ‘Go out and play (p. 81).’’” Second, he reminds me that although “the breach with immediacies of this world is identical with acknowledgement of Christ as the Son of God the Mediator (p. 95),” the most egregious example of self-righteousness is to “radically withdraw and uncompromisingly from the world (p. 155).” The fact is God has called us to “rejoice inasmuch as (we) participate in the sufferings of Christ, so (we) may be overjoyed when his glory is revealed (1 Peter 4: 13).” Third, however, I’m not to live this life in the presence of others yet emotionally disconnected from them. Bonhoeffer notes the disciples’ “material environment (i.e. responsibilities and duties)” serves as a “cloak to protect them from having to make the decision” because they are “unwilling to stand before Jesus to be compelled to decide with their eyes fixed on Him alone (p. 94).” I’m not to be so distracted as to evade my sanctification and my responsibility to Jesus and my fellow man!
I do believe in the core biblical tenet of predestination (Romans 11: 2, 8: 29), but I remain somewhat perplexed and concerned about Bonhoeffer’s interplay between grace and obedience. First, Bonhoeffer argues the response of the disciples to Jesus’ call was “an act of obedience, not a confession of faith.” So I ask, aren’t we all lucky it was Jesus that called them? Had it been anyone else, even someone well intentioned seeking philanthropic aims, they might’ve answered that call as well, having asked no questions. Then where would we be? Bonhoeffer answers: “It is Jesus who calls, and because it is Jesus, (the disciples) follow at once. The encounter is a testimony to the absolute, direct, and unaccountable authority of Jesus (p. 57).” This is disconcerting. Who willed the “act” of obedience? Who chose to “follow” at once? From a second angle, “only he who believes is obedient, and only he who is obedient believes (p. 63),” yet no disciple is capable of belief or obedience on his own volition in the first place? Given the theme of his book, surely Bonhoeffer isn’t espousing the outsourcing of belief and obedience to Jesus’ authority, thus disconnecting disciples from responsibility? I fear obedience without a reasoned faith, i.e. a chosen belief, is nothing more than empty submission. I contend belief without reason is no belief at all and will not result in everlasting discipleship.
Do we not see related widespread pandemics across America? Many within the body seek to obey but can’t answer basic questions on precepts of faith. Does this not partially explain backsliding? On the flipside, the un-churched masses have replaced God with gods because they don’t believe and therefore see no reason to obey. Is understanding not the foundation of belief? Is belief not a prerequisite to obey? Finally, painting with a broad brush Bonhoeffer states: “We’re not to contemplate the disciple, but only Him who calls (p. 58).” However, is it not the disciple facing the potential of everlasting life or eternal damnation that results from “the decision” he makes this interaction with Jesus? Clearly, I struggle to downplay the role of the disciple in this process.
Its evident Bonhoeffer writes with biblical purpose, passion and knowledge. I’d be hard pressed to find any individual who has done more for the cause of Jesus in his life, who has cared so much for those who have suffered, who has studied in such great detail the Scriptures. Highly regarded Mother Theresa comes to mind, as does Shane Claiborne, author of “The Irresistible Revolution.” Ironically, however, I’m left feeling somewhat detached from Bonhoeffer and disenchanted by his dozens if not hundreds of confrontations. In sum, I’m unsure how to bridge gaps in time, culture and perhaps interpretation itself when and if attempting to apply his words to my life in 2011 America. For one example, Bonhoeffer enters the mind of what he considers a stereotypical believer: “It is not important that I should have no possessions, but if I do I must keep them as though I had them not, in other words I must cultivate a spirit of inward detachment, so my heart is not in my possessions (p. 80).” First, if we universalize the act of giving away all resources, there will remain no one with anything and we will all die from a predictable malady such as starvation. How would that enable mankind to love God and serve others? Bonhoeffer at the very least minimizes the calling of some to be wealthy, even if primarily for the purposes of funneling resources to those in need. Secondly, where does he stand on the issue of tithing? Hundreds of thousands of church members today contribute to the needs of society in love of God and service to others by giving away mere portions of what they possess. Is 10% not enough? What are we to do with the words of Paul: “Our desire is not that others might be relieved while you are hard pressed (2 Corinthians 8: 13)?” Bonhoeffer seems to contradict himself on multiple occasions in his writing, arguing both sides of juxtaposed extreme interpretations.
The key strength of this comprehensive book remains, however. It’s emotionally charging and spiritually convicting content confronts, challenges, angers, educates, motivates, inspires and encourages. While reading, it sometimes felt this book about the bible more aggressively searched my heart for sin than has the bible itself! Clearly, that is not the case. “The Cost of Discipleship” is simply 1,700 pages shorter (i.e. more compact) and is topically targeted and organizationally structured precisely for the purposes of generating deep conviction!
Unfortunately, Bonhoeffer is extremely verbose and seemingly unorganized in his writing. From cover to cover, he restates points several times and, in many cases, he makes the same point in multiple chapters. Both the repetition and overlap are maddening and further heighten the existing feelings of conviction. Further, from a topical standpoint, it is simply impossible to uncover how or why he included or excluded particular topics. Having assumed the core theme of the book to involve the opposed classifications of grace, I was surprised to find myself reading, for example, about lust, honesty, revenge, prayer, fasting, baptism, confession and an assortment of other sundry topics that close the book. For me, reading this book has created a “spiritual tornado.” It’ll take a while before I realize what damage (necessary or otherwise) it has done!
That said, I would absolutely recommend this book to others. First of all, it is in large part based upon the Kingdom-focused others-centered Beatitudes taught by Jesus in the Sermon on the Mount. It could be said this sermon not only provides the bulk of Jesus’ life-giving teaching, but that it is the climax or focal point of it. We might, as Christians, consider it our “instruction manual.” Second, as Bonhoeffer says, “We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him (p. 97).” Reading the Scriptures, as well as books such as this one, enable us to live out our faith in the context of others. Last, doing so strengthens today’s disciples to continue in their suffering. Bonhoeffer encourages: “Our enemies are the blessed of the Lord. Their curse can do us no harm (p. 149).” He also emboldens followers of Christ: “The world dreams of progress, of power and of the future, but disciples meditate on the end, the last judgment, and the coming Kingdom. To such heights the world cannot rise. And so the disciples are strangers in the world, unwelcome guests and disturbers of the peace. No wonder the world rejects them (p. 108)!”
I believe every Christian should read this book. Generally speaking, “cheap grace” in fact has infiltrated the world, especially in the west, so an extreme Christ-centered view must be heard and applied to initiate the critical counter-balance. On one hand, more specifically, reading this book will rapidly and emotionally spur an individual’s spiritual growth. As Bonhoeffer says: “If when we judged others our real motive was to destroy evil, then we should look for evil where it is certain to be found, in our own hearts. If we are on the lookout for evil in others, our real motive is to justify ourselves, for we are seeking to escape punishment for our own sins by passing judgment on others, and are assuming by implication that the Word of God applies to ourselves in one way, and to others in another (p. 290).” Perhaps of greater importance, reading this book will enable Christians to impact the community overall, a core focus of Bonhoeffer’s message. He believes that if we regard sanctification as a purely personal matter and “withdraw from the Body of Christ (p. 284),” we become incapable of serving our neighbors. In essence, we then are “treating ourselves as holy, creating our own God, denying Jesus and holding contempt fellowship with our fellow-sinners.”
In closing, Christians should read this book because we’re not called merely to love God and spiritually develop, but to serve others, at great cost to ourselves, for the furthering of Christ’s message on this earth. It is these and related points Bonhoeffer drives home from cover to cover. He writes, “He has, in his grace, left a residue of suffering for his Church to fulfill in the interval before his Second Coming (p. 215).” This suffering is to be a direct result of foregoing our own selfish interests and instead loving those in need of the gospel, especially our enemies. This is the love Christ demonstrated to us. Modeling it for others both sanctifies us and gives the beloved an opportunity to receive Christ as their savior. “The love for our enemies takes us along the way of the cross and into fellowship with the Crucified (p. 150),” Bonhoeffer contends.
It’s true that Bonhoeffer maintains what many would consider an extreme position. This is understandable given the oppression he faced as a German during the Nazi regime. He writes with emotional drive and spiritual fervor, likely causing much discomfort on the part of his readers, yours truly included. However, each of his messages is based on precepts of the Christian faith that we must, if we take Jesus seriously, live out in our daily lives.
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