The present study shows the centrality of Bonhoeffer's discipleship project to his theological enterprise and the challenge this presents to the church today.This is a Yale University Divinity School project.

Radical Obedience and Discipleship in the Theology of Dietrich Bonhoeffer

The life and work of Dietrich Bonhoeffer continue to exercise a very powerful influence over the Church and Christian theology today. There is no doubt that there will continue to be a strong and vigorous interest in Bonhoeffer, for as John Godsey stated in his epic study on the theology of Bonhoeffer, Dietrich Bonhoeffer is certainly "one of the most interesting figures in the history of modern theology." Even the most vigorous dissenters of Bonhoeffer (of which there are very few) would agree with this epigrammatic assessment of the man. His critical and prophetic insights into the theology of the twentieth century have not only guaranteed a good longevity of his thought, but can be said to have established a foundation on which any future theology of the Church cannot but reckon.

The Church might not have yet come to terms with what Bonhoeffer meant by "non-religious christianity" in a world of information technology, genetic engineering and the revolutionary advance of medical technology. Similarly, the use of that term might not as yet have penetrated the fabric of our religious understanding at a time of unprecedented knowledge of outer space, or in the spectacular or monstrous development of weapons of mass destruction. It is noteworthy that it was just around the time when he was reflecting upon this phrase that he also spoke of a "world come of age." These statements were echoed against the background of the murderous brutality of the Nazi regime, and suggested, if at least proleptically, a certain maturation of the world. The tensions between a "religionless Christianity" and a "world come of age" are apparent enough and indicate the richness, vitality and complexities of Bonhoeffer's thoughts.

It may be argued that the continuing vigorous interest in the life and work of Dietrich Bonhoeffer can be attributed to the deference paid by admirers to those whose heroic struggles in life result in martyrdom, especially in a well developed society as Germany in the twentieth century. While this view cannot be discounted, to affirm it fully is to overstate the case and to shroud what I believe to be the true integrity of this important inquiry.

It is this writer's considered view that more importantly, this resurgence of interest is related fundamentally to the prophetic importance of the man's life and work and the relationship of this to Christian theology and ecclesiology today. It is interesting to note that much of the post-holocaust literature on Bonhoeffer has not dwelt on a psychoanalysis of his martyrdom. Neither have they characterized a desire to project the formation of a personality cult around Bonhoeffer, as has been suggested. Rather, much of what has been written has sought to come to terms with the diversity of his thoughts and their prophetic relevance to the Church of God today.

It is also interesting to note in passing, that the strong interest in Bonhoeffer's theology is not confined to particular cultures and geographical borders. There is a basic transcendental character to his theology so much so that throughout the world, from seminaries to lay study groups in Churches, his life and work are studied with earnest. You can hardly speak to anyone in a theological setting who does not affirm a warm admiration for Bonhoeffer, even though his theological thought might not be easily understood.

Bonhoeffer did not live long enough for us to have the fruits of his critical insights into the liberation movements which have emerged in the Third World especially since the 1960's, and which are broadly understood under the rubric of liberation theology. That these movements and the theology which undergirds them would have won his unqualified acceptance and endorsement seems to me highly indisputable. There is hardly any room for surprise to discover that his thoughts are referred to frequently by liberation theologians perhaps more than any other theologian of the North American or European schools, even though Bonhoeffer's writings did not specifically embrace a liberation genre relative to revolutionary movements. Even so, it is curious to note that despite the strong hermeneutic of suspicion, by which liberation theologians tend to regard western theology, or more precisely the theology of North America and Europe, Bonhoeffer's theology, especially his later writings enjoys a strong respect by these theologians. Part of this study will seek to address the struggle for liberation within the context of Bonhoeffer's theology of Christian discipleship and the social responsibility of the Church.

In this study note is taken of the obvious difficulties which arise in any study of Bonhoeffer's theology. One may point out immediately, however, that what might be counted as a difficulty could in fact be regarded as an opportunity which could serve to illuminate our understanding of his theology. Be that as it may, one such difficulty relates to any attempt to relate his theology to concrete social situations since 1945, since he died at an early age and much of his writings around this time are at best seminal and eclectic. Although his thoughts often address broad social secular concerns of which the Church ought to be mindful, there is not a structural dimension to his thoughts.

The danger of course, is that of imposing one's thoughts on that of Bonhoeffer's, a danger of which this study is not unaware. The tension between exegetical and eisegetical interpretation of the texts before us must be constantly borne in mind. These texts provide a hermeneutical direction, but not often a thoroughgoing critique. Distinction ought to be made between what may be regarded as the "Ipsissima verba" of his thoughts and that which is a mere product of a preoccupation with a stylized accretion of tradition concerning what a popular figure is supposed to have said, written or done. This author's hope is to remain as faithful as possible to what Bonhoeffer represents not only through his writings but in the outworking of his life.

Another difficulty relates to what has been described as the gap between his earlier and later writings. In his doctoral dissertation Clifford Green points out that there has been a tendency on the part of some scholars to interpret Bonhoeffer's theology by reading from his later writings to his earlier works. Either that happens or in some instances there is a preoccupation with his later writings and a total neglect of his earlier works. I agree with him that this is a wholly untenable position to take and that it is incompatible with the consistent and homogenous character of Bonhoeffer's works. One could go even as far as to say that not only is there literary consistency in his writings but also a close correlation between his written work and the outworking of his life.
The obvious difficulties surrounding the study of Bonhoeffer's theology do not separate this writer from the view that there is a strong and fairly well developed motif of radical obedience and Christian discipleship to be found in his theology. This motif is consistent with his entire career and expresses the essence of his life. Indeed, it is arguable whether the theme of radical obedience and Christian discipleship is not the dominant motif in his theological enterprise. Whatever might have been his perceptions of a theology of social responsibility and discipleship, there is every indication that his brief life witnessed the concretization of such a theology in his experience as a Christian.

As I shall try to show, the continuity of interest in a theology of obedience and Christian discipleship from his earlier to his later writings, lays the basic groundwork for my central concern in this study. This is that Bonhoeffer's theology of Christian discipleship has critical implication for Christian political involvement for social change in the society; that the Church cannot be the Church manifesting the concrete self-revelation of God in human history if the Christian disciple is not prepared to respond obediently (not necessarily willingly) to the mandate of discipleship in the secular world.

In pursuing this thesis, one will be critically mindful that whatever one may make of Bonhoeffer's theology of obedience and discipleship and his own practical response to that theology, that his experience need not be construed s a blueprint or as a paradigm for social revolution. This is so even though the issue of critical engagement in social action might at times beckon the Christian to opt for violence as a means of social change in situations of institutionalized oppression. Retrospectively, it is doubtful whether Bonhoeffer would have countenanced Christian involvement in social revolution and the violence which such revolution might characterize, as a basic modus operandi for social change. I shall contend that Bonhoeffer's own decision to join the resistance for the assassination of Hitler and by extension the overthrow of a corrupt political order, was a response to a situational imperative and not a blueprint for social activism.

In saying this, however, strong support must be expressed for the view that any understanding of a theology of obedience and active Christian discipleship today, must of necessity take full cognizance of the ethical imperative of love. Thus the question may be asked as to whether Christian apoliticism is consistent with the call to Christian discipleship, especially in situations of rampant injustice where the ethic of obedience summons the Christian to become involved in order to bring about change.

Such was the situation in the Germany of Bonhoeffer. The struggle that he was involved in was not unlike any that had confronted Christians down through the centuries. What might have been different in Bonhoeffer's situation is the intensity of the struggle and the circumstances existing at the time which determined the character of the struggle. Inalienable principles were at stake: Not least among these was the usurpation and abuse of power by a corrupt dictatorial power which called into question the proper distribution of power and the upholding of human dignity and freedom in the face of tremendous opposition to these principles. Perhaps more importantly was the need to establish the supremacy of God over against the desire or mere mortals to act as gods.

Bonhoeffer had no doubt that active Christian discipleship meant that the Church had to make a stand against Hitler in defense of these sacred principles without which civilization could only but degenerate into the abyss of anarchy and barbarism. For him, the call to defend these principles was loud and clear enough; his response, which is now history, was not just a response to a historical imperative, but to the categorical imperative of love and obedience.

In keeping with the demand of the thesis that radical obedience and discipleship is a dominant motif in Bonhoeffer's theological understanding, this study will focus briefly on his ecclesiology and christology. It is difficult if not impossible to appreciate what Bonhoeffer means by Christian discipleship if one does not understand his eccelesiological and christological perspectives. More than any other theologian of his time, he focussed attention on the essentially Christocentric character of the Christian Church and the ontological relationship of the Church to the secular world. To know this is also to know the place of the Christian disciple in a "world come of age".

We will then proceed to a more detailed examination of Bonhoeffer's thoughts on the call to Christian discipleship. This will focus mainly on a critique of his major work on the subject, The Cost of Discipleship but will incorporate analysis of other works or statements that are relevant to the theme. We will then assess the challenge which this understanding brings to the Church today. As John Godsey said in his introduction to Bonhoeffer's theology, that which the Church proclaims must take effect within the proclaiming community. I would go further to say that not only must it have effect within the proclaiming community, but must do so in the wider community to which it is proclaimed in the context of active discipleship and sacrificial love. To say otherwise is to pronounce a default of the Church's responsibility to the world. To do otherwise is to eclipse the value of the Bonhoeffer legacy to the Church and to the world at large.

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