Ad Gloriam Dei

"Therefore, whether you eat or drink, or whatever you do, do all to the glory of God." - 1 Corintians 10:31

"Let us pursue the things which make for peace and those by which one may edify another"- Romans 14:19

"As iron sharpens iron, so a man sharpens the countenance of his friend." - Proverbs 27:17

Tuesday, March 31, 2009

Dietrich Bonhoeffer: A Great Christian Example?

Dietrich Bonhoeffer is portrayed as a great example of the Christian faith, e.g. in Christian Focus' "Ten Boys Who Didn't Give in". (Christian Focus' children's books are a blessing from God, but one of the main criticisms I would have is their uncritical presentation of some Christians and professed Christians.) Although, he is a great example of courage and conviction (so is Gandhi), it is questionable whether he was a Christian based on the following account of his life and beliefs:

Dietrich Bonhoeffer (1906-1945) was a neo-orthodox German theologian, pastor, preacher, radio broadcaster, and prolific writer in the 1930s and early-1940s, during the rise, rule, and downfall of Adolph Hitler. He was greatly fascinated with neo-orthodox thought, theology, and terminology, and was greatly influenced by the major theologian of neo-orthodoxy, Karl Barth (1886-1968). Bonhoeffer's writings are credited with helping to father the "Death of God" theology which was popularized by the Anglican Bishop John A.T. Robinson in the decade of the 1960s.

Bonhoeffer was in reality a practical atheist and a religious humanist who denied virtually every cardinal doctrine of the historic Christian faith (Letters and Papers from Prison, ed. Eberhard Bethge, New York: Macmillan Co., 1972, pp. 9-12). Bonhoeffer readily acknowledged "the debt he owes to liberal theology." Declaring that it was impossible to know the objective truth about Christ's real nature and essence, Bonhoeffer proclaimed that God was dead.

Moreover, Bonhoeffer believed that the true Christian was the confessing believer who totally immersed his life in the secular world, becoming a secular Christian. Rejecting the objective unalterable moral standards of the Bible, Bonhoeffer proclaimed a situational ethics -- that right and wrong are determined solely by the "loving obligations of the moment" (Letters and Papers from Prison, ed. Eberhard Bethge, New York: Macmillan Co., 1972, pp. 9-12, 378; Ethics, pp. 38, 186; No Rusty Swords, pp. 44-45).

The son of a Berlin professor of psychiatry, Bonhoeffer studied theology at Tubingen, Berlin and at Union Theological Seminary in New York City. When Hitler came to power in 1933, Bonhoeffer, student chaplain and lecturer at the University of Berlin, joined the anti-Nazi pastors in the German "church struggle." In 1935, he was appointed head of the Finkenwalde Confessing Church Seminary, which was closed by the government in 1937. In 1939, Bonhoeffer rejected the possibility of a job in America, safe from the impending European war. He was convinced that he had to face the difficulties ahead with the Christians in Germany. Back in Germany during World War II, Bonhoeffer was forbidden to preach or to publish.

Though claiming to be a disciple of Gandhi and his credo of non-violence, Bonhoeffer worked as a double agent in the anti-Nazi resistance movement and in the German military office, and eventually joined the wartime conspiracy to assassinate Hitler. His arrest in 1943, however, arose from his direct involvement in smuggling fourteen Jews to Switzerland. He was hanged by the Nazis at Flossenburg on April 9, 1945.

Although only 39 when executed, Bonhoeffer left a rich legacy of books, some of his best known being Sanctorum Communio, Act and Being, The Cost of Discipleship, and Life Together, as well as letters, papers, and notes published by his close friend and biographer, Eberhard Bethge. These include Letters and Papers from Prison, Ethics, and six volumes of collected writings (Dr. Ruth Zerner, City University of New York, "Dietrich Bonhoeffer," Eerdmans' Handbook To The History of Christianity, 1977, p. 603).

Although Bonhoeffer presented his own strain of neo-orthodox existentialism, many evangelicals have been taken in by his warm-hearted piety and by his high sounding devotion to Christ and call to suffer for His sake. His religious terminology may appear to be evangelical, but its substance was existential. Yet, there are those today who continue to present Dietrich Bonhoeffer as a genuine Christian hero (e.g., Don Matzat, Chuck Colson, and the editorial board of Christianity Today). Grand Rapids Baptist College (GARBC -- now Cornerstone College) scheduled a play in the fall of 1991 which extolled Bonhoeffer's memory. And Dr. John F. MacArthur, Jr., has used quotes from Bonhoeffer to expound on the nature of true Christian fellowship ("The Riches and Responsibilities of Fellowship," The Master's Current, Winter 1994, p. 2). All such accolades to Bonhoeffer are clearly unwarranted.

The following is a summary of beliefs and influence of Dietrich Bonhoeffer as taken from some of the over 14 books and documents attributed to him:

1. He believed that "God is teaching us that we must live as men who can get along very well without Him. The God who is with us is the God who forsakes us." Bonhoeffer also believed that the concept of God as a "supreme Being, absolute in power and goodness," was a "spurious conception of transcendence," and that "God as a working hypothesis in morals, politics, and science ... should be dropped, or as far as possible eliminated" (Letters and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, pp. 122, 164, 360).

2. He believed that mankind had become of age and no longer needed religion, which was only a deceptive garment of true faith; he suggested the need for a "religionless Christianity." To Bonhoeffer, "the Christian is identified not by his beliefs, but by actions, by his participation in the suffering of God in the life of the world" (Letters and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, p. 163). Thus, Bonhoeffer's final writings have given impulse to Marxist theologians sponsoring "liberation theology" and to others wishing to promote a worldly social gospel.

3. He refused to discuss the origin of Christ, His relationship to the Father, His two natures, or even the relationship of the two natures. Bonhoeffer was adamant in his belief that it was impossible to know the objective truth about the real essence of Christ's being-nature (Christ the Center, pp. 30, 88, 100-101).

4. He questioned the Virgin Birth, and in reality denied it (The Cost of Discipleship, p. 215).

5. He denied the deity of Christ; he advocated that "Jesus Christ Today" is not a real person and being, but a "corporate presence" (Testimony to Freedom, pp. 75-76; Christ the Center, p. 58).

6. He denied the sinlessness of Christ's human nature and further questioned the sinlessness of His earthly behavior (Christ the Center, pp. 108-109).

7. He believed that Christ exists in three "revelatory forms" -- as Word, as sacrament, and as church. From asserting that Christ is the church, he followed that all persons in the church are identical with Christ (Christ the Center, p. 58; The Cost of Discipleship, p. 217). This amounts to pantheism!

8. He believed that Christianity is not exclusive, i.e., that Christ is not the only way to God (Testimony to Freedom, pp. 55-56).

9. He was a prominent figure in the early ecumenical movement, as evidenced through his associations with the "World Alliance for International Friendship" (a forerunner of the apostate World Council of Churches [WCC]), Union Theological Seminary, and Visser 't Hooft (who later became the first General Secretary of the WCC) (Testimony to Freedom, pp. 22, 212, 568). Bonhoeffer also reached out to Roman Catholics, prefiguring the broader ecumenism that blossomed after Vatican II in the mid-1960s.

10. He was a practical evolutionist (No Rusty Swords, p. 143), and believed that the book of Genesis was scientifically naive and full of myths (Creation and Fall: A Theological Interpretation of Genesis 1-3).

11. He adhered to neo-orthodox theology and terminology concerning salvation (Testimony to Freedom, p. 130), was a sacramentalist (Life Together, p. 122; The Way to Freedom, pp. 115, 153), believed in regenerational infant baptism (Letters and Papers from Prison, Macmillan, pp. 142-143) as well as adult baptismal regeneration (The Way to Freedom, p. 151), equated church membership with salvation (The Way to Freedom, p. 93), and denied a personal/individualistic salvation (Letters and Papers from Prison, Macmillan, p. 156).

12. He placed little or no value on the Old Testament --"... the faith of the Old Testament is not a religion of salvation" (Letters and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, p. 112).

13. He denied the verbal-plenary inspiration of Scripture, believing that the Bible was only a "witness" to the Word of God and becomes the Word of God only when it "speaks" to an individual; otherwise, it was simply the word of man/men (Testimony to Freedom, pp. 9, 104; Sanctorum Communio, p. 161). To Bonhoeffer, the Bible was meant "to be expounded as a witness, not as a book of wisdom, a teaching book, a book of eternal truth" (No Rusty Swords, p. 118). He also believed in the value of higher criticism/historical criticism, which is a denial of the inerrancy and authenticity of the Bible (Christ the Center, pp. 73-74).

14. He had no faith in the physical resurrection of Christ. Bonhoeffer believed the "historicity" of the Resurrection was in "the realm of ambiguity," and that it was one of the "mythological" elements of Christianity that "must be interpreted in such a way as not to make religion a pre-condition of faith." He also believed that "Belief in the Resurrection is not the solution of the problem of death," and that such things as miracles and the ascension of Christ were "mythological conceptions" as well (Christ the Center, p. 112; Letters and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, pp. 93-94, 110).

Dr. G. Archer Weniger declared, "If there is wholesome food in a garbage can, then one can find some good things in Bonhoeffer, but if it be dangerous to expect to find nourishment in a garbage can, then Bonhoeffer must be totally rejected and repudiated as blasphemy. It is worse than garbage" (FBF Information Bulletin, May 1977, p. 12).

* The material in this report was adapted in part from a paper by Don Jasmin (Fundamentalist Digest, P.O. Box 2322, Elkton, MD 21922-2322). See also the 9/13/93 and 9/18/95 issues of Christian News (p. 21 and pp. 11-13, respectively), and the Oct-Dec 1991 Bibliotheca Sacra, pp. 399-408.]
Continued...

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14 Comments:

Anonymous Anonymous said...

D. Upton
I have just read some of the letters from prison and cannot concur with your post which seems, to me, to be somewhat biased in opinion.

Wednesday, April 01, 2009 3:04:00 am  
Blogger bradrice said...

Read Fall and Temptation:

"The tempter begins with the acknowledgement of Jesus as the Son of God. "Thou are the Son of God" - he cannot say that! - But he says: If thou art the Sond of God, who sufferest hunger, command that thses stones become bread. Here Satan tempts Jesus in the weakness of his human flesh. He wishes to set his Godhead against his manhood. He plans to make the flesh rebellious towards the spirit. Satan knows that the flesh is afraid of suffering. But why should the Son of God suffer in the flesh? The purpose of this question is clear. Were Jesus in the power of his Godhead to withdraw suffering in the flesh, all flesh would be lost."

I cannot agree with you. Bonhoeffer believes in both divinity of Christ and his humanity.

Thursday, June 11, 2009 6:42:00 pm  
OpenID vaisamar said...

"Though claiming to be a disciple of Gandhi and his credo of non-violence..." This statement is false. Bonhoeffer never claimed to be a student of Ghandi. He merely wished to visit Ghandi in India and get a chance to find from him the methods of non-violent resistance. Three times he planned the visit, but each time it was frustrated. It Bonhoeffer ever claimed to be a disciple of someone, that someone was Christ.

Sunday, April 11, 2010 10:24:00 pm  
OpenID vaisamar said...

I am not sorry to say this: you merely pick quotes from Bonhoeffer's writings in a way which reminds me of Dawkins trying to show how the Bible is full of contradictions and lots of bad things! Your approach is somewhat misguided and the only thing you manage to show is that you have not really grappled with Bonhoeffer's thinking from a larger perspective. To say that Bonhoeffer "refused" to discuss x, y and z amounts to claiming to know the author's mind better than perhaps he would have known it himself. And to suggest pantheism in Bonhoeffer's thought is really ridiculous. No offence, but I cannot really take seriously this zealous semi-inquisitorial attempt at stripping Bonhoeffer of his accolades.

Sunday, April 11, 2010 10:42:00 pm  
OpenID vaisamar said...

As the copyeditor of Bonhoeffer's Cost of Discipleship in Romanian translation, I find it unbelievable that "he questioned the Virgin Birth, and in reality denied it (The Cost of Discipleship, p. 215). Could you please quote more extensively, so I can check it against the original? The first English translation is not very accurate.

Sunday, April 11, 2010 10:59:00 pm  
OpenID vaisamar said...

The more I think about this post, the more I find that the label "false teaching" is very accurate, in the sense that the author of the post teaches false things about Bonhoeffer with a very serene conscience and without feeling any need to justify his ex-cathedra stance.

Tuesday, April 13, 2010 7:53:00 am  
Blogger Timothy Davis said...

Vaisamar,

Apologies for not getting back sooner. I haven't had a chance to get on of late.

Please note that this is a copy of a critique that I came across and is not my own writing. I do not have the time or money to verify the original sources.

If you think that Bonhoeffer believed in the historical, evangelical faith, then maybe from your extensive knowledge you could provide evidence of this. (I mean this seriously, not as a snide remark.)

I am open to being convinced that this account is incorrect and worthy of deletion.

Friday, April 16, 2010 2:01:00 pm  
Anonymous Randy said...

Mr. Davis,
Please don't be deceived and don't be quick to spread salacious slander against someone who (in my opinion and experience) has written compellingly for ardent adherence to Christ by faith and obedience.

I enjoin you to please take to heart Paul's warning to Timothy: "Do not receive an accusation against an elder except on the basis of two or three witnesses." (I Tim 5:19) Please remove this post until you have read his works for yourself and sought the Lord's judgment concerning Bonheoffer.

That is just good practice anyways. Are we as Christians to be known as in-fighters or as out-reachers?

Monday, June 07, 2010 7:32:00 pm  
Blogger Timothy Davis said...

Randy, I have received witness from more than 3 witnesses, and from those I regard as reliable. This applies to all, but Paul was emphasising the application to elders. I have no reason to accept his legitimate ordination without due witness either.

Christians must oppose false Christianity as well as every other thing that opposes the truth. This is not in-fighting. It is out-fighting.

Wednesday, June 30, 2010 5:34:00 pm  
Blogger Sprocketdba said...

Mr. Davis,

Thank you for the posting. Would you provide the source of the critique/article on Bonhoeffer that you have re-published here?

Thanks very much,
-Ralph Cavalier

Monday, October 18, 2010 10:23:00 pm  
Anonymous Brandon Burley said...

Bonhoeffer identified Jesus Christ in the way that Barth did- outside of historical Christianity. In this Bonhoeffer was definitely Barthian and is identified by Schaeffer as a subscriber of the 'new theology' which is below the line of despair, and is really just a rebundled atheism. Only rather than saying 'God is dead', they said we don't believe that God or Jesus Christ is validatable, but choose to believe that he is / was a certain way, in blind faith. This plunges them well below Schaeffer's 'line of despair' equal with other men who outright reject God, Jesus Christ, Biblical Christianity, a definite moral compass, or absolute meaning to existence.

As well complicit with Barthian thinking is that Christianity needs to be brought into the secular realm as a reason for hope. But, if you remove the truth of your faith you have faith in a lie. This destroys hope and leads to despair, which is rather counter-intuitive.

As a teenager I wanted to like Bonhoeffer too, so was quite saddened to have learnt of his terrible theology. Sigh.

Tuesday, May 10, 2011 6:57:00 am  
Anonymous Anonymous said...

first, you totally scrapped this from somewhere else w/o attribution. second, you haven't read his work, only what someone else wrote. You need to study and understand his work. I think the scrapped piece is incorrect.

Sunday, September 25, 2011 11:00:00 pm  
Blogger Timothy Davis said...

The author who I have copied quotes from Bonhoeffer's works. Can you dispute these? If so, then where is your evidence? Can you provide quotes in defence?

Monday, September 26, 2011 8:07:00 pm  
Anonymous rain said...

Great post.The importance of a technical translation being accurate and efficient can indeed not be overstated. Especially in the ever faster moving world of globalized business, successful information and technology transfer within multinational businesses can make the difference between win or lose.

Tuesday, February 19, 2013 8:05:00 am  

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