The Cost of Bonhoeffer

 Dietrich Bonhoeffer’s, The Cost of Discipleship, explores the topic of how humanity can become faithful disciples of Christ. However, Bonhoeffer holds an extremely high standard of Christian living, and he explains that many believers are living under what he refers to as “cheap grace”. His writing calls readers to question the condition of their souls if they identify with this cheap grace form of salvation. Bonhoeffer, like many authors, draws his ideas from Scripture and challenges his readers to make Biblical applications within their own lives. Bonhoeffer seeks to elevate his readers’ understanding of Scripture and challenge them to push harder, go farther, consider the cost, and pay it as a grateful offering of thanksgiving to God, who graciously saves them. Bonhoeffer’s work explores the relationship between the presence of spiritual fruit, sacrifice, and suffering in the lives of believers as evidence of their forgiveness and redemption from sin. Bonhoeffer discusses the justification of the sinner by seeking a physical connection that demonstrates faith through actions. Bonhoeffer seeks to educate and encourage believers to better their walk with the Lord. His aggressive, hard-line approach has the potential to discourage the faith of some readers. It is important to always compare the philosophical-theological writings of a man with the writings of Scripture to ensure it aligns with the primary source author, God. The Spirit of God will never be in opposition to itself or contrary to the revealed nature and character of God. There are many aspects of Bonhoeffer’s writings that expound on and further develop the reader’s understanding of Scriptural principles.

Bonhoeffer begins by explaining that cheap grace is a belief system whereby forgiveness of sins is granted freely and extensively, though no repentance or change is required on the part of the sinner (43). According to Bonhoeffer, the world has largely been justified by this cheap grace. He states, “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.” (43) Where there is no real or genuine change in the lives of many believers, cheap grace is at work. In contrast, costly grace is the opposite. It costs a man his life and then gives him true life through the death of Christ (45). Bonhoeffer’s language of cheap grace argues that there are false believers merely self-justifying rather than self-denying because they have not yet answered the true call to follow Christ. Bonhoeffer challenges readers to consider if such a grace, as cheap grace, even exists.  Rather, is it simply a deception used to make those who have yet to change their hearts think they have been redeemed in Christ? Bonhoeffer says, “cheap grace, therefore, amounts to a denial of the living word of God” (43). Bonhoeffer points out that believers who misinterpret the idea of grace and continue to live unregenerate lives have, essentially, denied the incarnation of God. Bonhoeffer reiterates the harsh condemnation found in Scripture of those who live under cheap grace and advocates that they shift their lives to follow costly grace.  Understanding that living under cheap grace is of no benefit to the believer, should challenge Bonhoeffer’s readers to weigh their spiritual condition and make changes as necessary to align their lives with true repentance and costly grace. 

Another aspect of the costly grace principle is the discipline of prayer in the life of the believer. Bonhoeffer teaches that prayer is not “an obvious or natural activity. It is the expression of a universal human instinct, but that does not justify it in the sight of God. Even where prayer is cultivated with discipline and perseverance it can still be profitless and void of God’s blessing.” (162)  The pressure to perform righteously underlays Bonhoeffer’s teachings and it is the driving narrative of his theology. Bonhoeffer seeks to raise the bar of expectations and performance of religious practices just as Jesus challenged the establishment religious leaders of His day by raising the standard of obedience to Torah. Jesus taught that merely refraining from committing murder or adultry was not enough to fulfil the mitvot. One must not harbor unrighteous anger or look after a woman in lust in order to fulfil the spirit of the mitzvot as well as the letter of the mitzvot. (Matthew 5:27-28) Bonhoeffer’s cites Jesus’ message in Matthew 6 to illustrate his point about prayer. Bonhoeffer says “the Lord’s prayer is not merely the pattern of prayer, it is the way Christians must pray” (165). Bonhoeffer raises the bar from a simple command for a believer to pray, and sets the evidentiary standard by measuring the intentionality of the heart as reflected in prayer.  According to Bonhoeffer, “genuine prayer is never ‘good works,’ an exercise or a pious attitude, but it is always the prayer of a child to a Father.” (163)  Bonhoeffer beautifully illustrates the simplicity of this relationship of a grateful child and benevolent father by stating, “Our prayer can never be an entreaty to God, for we have no need to come before him in that way. We are privileged to know that he knows our needs before we ask him. This is what gives Christian prayer its boundless confidence and its joyous certainty.” (163) Bonhoeffer says that in order to be a disciple of Christ, a believer must always be aware of their weakness while praying or it will all be in vain. “The disciple is conscious of his weakness and does not expose himself unnecessarily in order to test his faith” (167). Bonhoeffer admits “everything depends on forgiveness of sin” (168), which means even if a believer is not praying perfectly, God understands and He sees the heart more than the action. 

Baptism is an additional Christian discipline that Bonhoeffer addresses. His view of baptism is that “in baptism, man becomes Christ’s own possession” (231). Bonhoeffer says that through baptism man belongs to Christ alone and the world is then mediated through Jesus (231). Bonhoeffer asserts that after baptism the world must be seen through the lens of Jesus and believers must live as though they are one with Christ. The act of baptism is the act of leaving behind your broken, Stoney heart so Jesus can replace it with the circumcised heart of a believer. Baptism is the forming of a marriage contract between God and a new believer. However, baptism is a ceremonial action based on the Levitical priesthood’s requirements given by God for immersion in a mikvah to be ceremonially clean and as a mark of teshuva, or repentance. Baptism provides a way for a new believer to have a tangible moment in their life where they can say they turned from sin and began to follow Christ. This act of turning from sin and following Christ can truly only happen in a believer’s life once and this is why Bonhoeffer says “baptism can never be repeated” (235). The act of giving your life to Jesus can only occur once. However, that does not mean that after baptism the believer will lead a perfect life. Rather it means that after baptism the believer will have the relationship necessary to keep walking with Christ and overcome their worldly obstacles. According to the teachings of Bonhoeffer and the Christian theology he operates under, following baptism, the Holy Spirit indwells the believer and enables them to live a life of holiness. The presence of the fruit of the Spirit and the ability to live holy just as God is holy is embracing costly grace.

Bonhoeffer’s work is simply a relating of the Holy Scriptures with his interpretation and application as a challenge to readers. Bonhoeffer attempted to reword scripture in a way that would help readers grasp difficult Biblical concepts. Bonhoeffer’s attempt to encourage and grow the faith of believers could never be considered inconsequential fluff. It is certainly not teaching that tickles men’s ears. Rather, Bonhoeffer presents a direct challenge for believers to become more aware of their faith and live it out with intentionality and purpose. As Paul writes to the Philippians, “Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling,” (Philippians 2:12) believers must search themselves and evaluate if they have bought into a gospel of cheap grace or if they are partaking in the costly grace that Jesus gave His life to provide.