99+ Dietrich Bonhoeffer Quotes on Empathy, Judge and Silence - Quotes.pub

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Go to the child in the manger. Believe him to be the Son of God, and you will find in him wonder upon wonder, counsel upon counsel.

Work is only an instrument in the hand of God for the purification of Christians from all self-centeredness and self-seeking. The work of the world can be done only where a person forgets himself, where he loses himself in a cause...

We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves.

It is essential for the Church to exercise it, for the sake of holiness, for the sake of the sinner and for its own sake. If the Church is to walk worthily of the gospel, part of its duty will be to maintain ecclesiastical discipline. Sanctification means driving out the world from the Church as well as separating the Church from the world.

The cross is the sign that stands in judgment on all the false security in our lives and restores faith in God alone.

God’s word to me – new every day – in the infinite riches of interpretation.

You are disobedient, you are trying to keep some part of your life under your own control. That is what is preventing you from listening to Christ and believing in his grace. You cannot hear Christ because you are willfully disobedient. Somewhere in your heart you are refusing to listen to his call. Your difficult is your sins.

The existence of any Christian communal life essentially depends on whether or not it succeeds at the right time in promoting the ability to distinguish between a human ideal and God’s reality, between spiritual and emotional community.

In Christ we are invited to participate in the reality of God and the reality of the world at the same time, the one not without the other.

If we do not give thanks daily for the Christian community in which we have been placed, even when there are no great experiences, no noticeable riches, but much weakness, difficulty, and little faith – and if, on the contrary, we only keep complaining to God that everything is so miserable and so insignificant and does not at all live up to our expectations – then we hinder God from letting our community grow according to the measure and riches that are there for us all in Jesus Christ.

But because Jesus is the Christ, it has to be made clear from the beginning that his word is not a doctrine. Instead, it creates existence anew.

It is not surprising, of course, that those who attempt to discredit the evidence of Scripture are the people who themselves do not seriously read, know, or make a thorough study of the Scriptures.

The gospel belongs to all people because it belongs to sinners.

God does not exercise an alien domination of the world but a liberating lordship that sets creation free; God’s rule lets family, culture, government, and church fulfill their created purposes, both distinct from and related to one another, and without any usurped heteronomy of one over the other.

It is solely the form of Christ that matters, not any form besides Christ’s own. The church is the human being who has become human, has been judged, and has been awakened to new life in Christ.

Here we have another instance of an Old Testament law finding its truest fulfilment in the crucified body of Jesus Christ. As they contemplate this body which was given for them, and as they share its life, the disciples receive strength for the chastity which Jesus requires.

The temptation of Christ was harder, unspeakably harder, than the temptation of Adam; for Adam carried nothing in himself which could have given the tempter a claim and power over him. But Christ bore in himself the whole burden of the flesh, under the curse, under condemnation; and yet his temptation was henceforth to bring help and salvation to all flesh.

The proper relation of the Church to the world cannot be deduced from natural law or rational law or from universal human rights, but only from the gospel of Jesus Christ.

Certainly one must try everything, but only to become more certain what God’s way is.

To follow Jesus means self-renunciation and absolute adherence to him, and therefore a will dominated by lust can never be allowed to do what it likes.

Every call of Christ leads into death.

Human beings have freedom toward death and the right to death, in the sense of sacrifice, but only when the good sought through sacrifice, and not the destruction of one’s own life, is the reason for risking one’s life.

The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being.

The Christian community is not a spiritual sanatorium. Those who take refuge in community while fleeing from themselves are misusing it to indulge in empty talk and distraction, no matter how spiritual this idle talk and distraction may appear.

The cross is not the suffering tied to being natural existence, but the suffering tied to being Christians. The cross is never simply a matter of suffering, but a matter of suffering and rejection, and even, strictly speaking, rejection for the sake of Jesus Christ, not for the sake of some other arbitrary behavior or confession.

Through the life and death of Jesus Christ, history becomes not the transient bearer of eternal values but, for the first time, thoroughly temporal.

The sin of irritability that blossoms so quickly in the community shows again and again how much inordinate ambition, and thus how much unbelief, still exists in the community.

The most general formulation of rights given with the natural is, in the words of Roman law, suum cuique, to each his own.

All that matters is whether one opts for Christ – not Christian opinions.

Since the appearance of Christ, ethics can be concerned with only one thing: to partake in the reality of the fulfilled will of God.

But because Christ is both the incarnate and the crucified, and wills to be recognized as both equally, the proper reception of the historical heritage of antiquity is still an open task for the West.

The Roman church’s unmistakable claim is that there is only one church and only one faith and that Christendom needs a visible head, a chief shepherd, to guide the church and to care for the faithful with fatherly care. The longing for a lost Western empire, longing for the corpus christianum in which emperor and pope together are guardians of the unity of the Christian West, cannot fade away as long as there is a papacy.

What will really matter is whether those in power expect more from people’s folly than from their wisdom and independence of mind.

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.

From it came the constancy of mind, persistency of purpose, love of suffering humanity and of truth, justice and goodness. But it was not enough for him to seek justice, truth, honesty and goodness for their own sake and patiently to suffer for them. No, according to Bonhoeffer, we have to do so in loyal obedience to Him who is the source and spring of all goodness, justice and truth and on whom he felt absolutely dependent.

Where the beginning begins, there our thinking stops; there it comes to an end.121.

At the same time, however, for antiquity the holiest sign of the presence of God, the cross, is the symbol of utter disgrace and remoteness from God. Antiquity becomes our historical heritage in this twofold relationship to Christ, in its nearness and its opposition to Christ.

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.

Ethics as formation, then, is the venture of speaking about the form of Christ taking form in our world neither abstractly nor casuistically, neither programmatically nor purely reflectively.

The gospel is not to take the form of hole-in-the-corner sectarianism, it must be set forth by public preaching.

To bear the burden of the other person means involvement with the created reality of the other, to accept and affirm it, and, in bearing with it, to break through to the point where we take joy ink.

Holy theology arises from knees bend before the mystery of the divine child in the stable.

That it is Peter, the rock of the church, who incurs guilt here immediately after his own confession to Jesus Christ and after his appointment by Jesus, means that from its very inception the church itself has taken offense at the suffering Christ.

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.

The whole of the past is embraced by the word “forgiveness”; the whole of the future is preserved in the faithfulness of God.

The source of a Christian ethic is not the reality of one’s own self, not the reality of the world, nor is it the reality of norms and values. It is the reality of God that is revealed in Jesus Christ.

God is not free from human beings but for them.

Ratio became a working hypothesis, a heuristic principle, and thus led to the incomparable rise of technology. This was something fundamentally new in world history. From the Egyptian pyramids to the Greek temples, from the medieval cathedrals up to the eighteenth century, technology was a matter of handicraft. It served religion, royalty, culture, and people’s daily needs.

Cheap grace is the mortal enemy of the church.

What we are in ourselves, and what we owe to others makes us a complete whole.

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