55 pages • 1 hour read
Dietrich BonhoefferThe Cost of Discipleship
Nonfiction | Book | Adult | Published in 1937A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Themes
Reinterpretation of Lutheran Theology: Revitalizing Traditional Views on Grace and Authentic Christian Living
The text offers a layered interpretation of key elements of Christian faith, particularly as it unfolds within the framework of Lutheran theology. One of the central concerns is to revitalize this traditional doctrine, taking foundational principles set forth by figures like Martin Luther and reinvigorating them to suit contemporary understanding and needs. This effort is most evident in the discussion of the concept of grace, which aims to move beyond simplified or one-dimensional theological understanding to a more complex and demanding vision.
The dual concept of “cheap grace” and “costly grace” is a focal point for this renewed vision. This concept adds layers of meaning to the traditional Lutheran understanding of “sola gratia” (grace alone) by insisting on personal responsibility and ethical commitment. Traditional Lutheran theology, particularly as formulated by Martin Luther in the 16th century, centers on “sola gratia,” which translates to “by grace alone.” This is one of the Five Solas of the Reformation, and it emphasizes that human beings are saved from sin and its consequences solely by the grace of God and not through any merit or action of their own. This concept was formulated in response to the prevailing Catholic view, which intertwined grace with sacraments, rituals, and good works as necessary for salvation.
In Lutheran theology, the emphasis on grace alone highlights the unearned and unconditional love that God extends to human beings. It underscores the notion that human efforts are fundamentally insufficient for achieving salvation and that it is only through God’s benevolent grace that anyone is saved. This theological perspective aims to keep the focus on God’s action rather than human effort, thereby eliminating any grounds for human boasting and instilling a sense of humility in believers. However, traditional Lutheran theology also risks being misunderstood or misapplied, especially regarding the role of good works and ethical living. While good works are not seen as contributing to salvation, they are considered the inevitable fruit of true faith. In other words, if one genuinely believes, then good works should naturally follow. However, this aspect can sometimes be overlooked or underemphasized, leading to what has been criticized as “cheap grace,” a belief that professes faith but doesn’t lead to a transformed life.
Moreover, the book places a significant emphasis on obedience and commitment as indispensable elements of an authentic Christian life. Far from merely intellectual or doctrinal agreement, genuine faith leads to a life continually transformed by its principles. To truly adhere to Christian teachings, particularly those of Jesus Christ, is to continually strive for personal and ethical development in the light of those teachings:
Jesus does not mean that a smile on the face is to be a sort of stereotyped expression of Christianity; he is referring rather to the proper hiddenness of Christian behaviour, to that humility which is wholly unselfconscious, even as the eye can see other people but can never see itself (171).
Humility is highlighted as a cornerstone of this genuine, transformative Christian life. This humility is “wholly unselfconscious,” an automatic result of a life genuinely committed to Christian principles rather than a posed attitude. It aligns well with the idea that genuine commitment to a faith-based life requires actions that speak for themselves without needing external validation. This resonates with the broader theme of living an ethical life not for show or recognition but because it is the right thing to do, reflecting a deep, inner transformation.
The quote also subtly criticizes performative religiosity or the use of religious practices and beliefs as a social or moral currency rather than a genuine expression of faith. This is an essential caution, given that one of the themes emphasizes the potential pitfalls of “cheap grace”— a belief that one can benefit from religious identification without the necessity of ethical commitment or self-sacrifice. Therefore, the obedience and commitment championed by the text are not about legalistic or mechanical rule-following but about a deeper, more transformative form of adherence to religious principles. This transformative journey is portrayed as a continuous endeavor, requiring the believer to navigate the intricacies and challenges of life while staying true to their core religious values.
Thus, the text serves as both a critique and a corrective. It criticizes forms of Christian understanding and practice that it sees as complacent or insufficiently committed while offering an alternative vision for a more engaged and authentic religious life. By doing so, it seeks to renew and enrich traditional Lutheran theology, adapting its time-honored principles to address the complexities and demands of modern life.
Imago Dei and Ethical Imperatives: The Intersection of Metaphysics and Morality in Christian Theology and Comparative Religions
In the realm of religious thought, metaphysical beliefs often serve as the foundational bedrock upon which ethical norms are constructed. This interrelationship is observed in the text’s discussions on Christian discipleship and ethics, but it is not unique to Christianity. The interplay between ethics and metaphysics functions as a conceptual ecosystem where one’s understanding of the world’s basic nature informs how one ought to live within it.
In the text’s Christian context, the idea of humans being created in the “Imago Dei” (Image of God) serves as an example. This metaphysical assertion inherently carries ethical implications. Metaphysically, the idea posits that every human carries an aspect of the divine. This concept is a foundational statement about human worth and dignity, affirming that every person is intrinsically valuable. On the ethical side, the concept informs how individuals should interact with each other. If every person is a reflection of God, then each deserves respect, love, and justice. It’s not just a matter of respecting others because it is socially or legally mandated; rather, it’s about recognizing a kind of divine imprint within them. The metaphysical view changes the stakes of the ethical discourse: the actions are no longer just about social harmony but become spiritual exercises. Every ethical decision becomes a reaffirmation or denial of this inherent divine image, making ethical living a perpetual dialogue with the divine. In Christianity, this manifests in many ways: the call to love one’s neighbor, the mandate to seek justice, the commitment to community, and even the sacraments like baptism and communion that emphasize the sanctity of the individual and community. The Christian ethic of altruism, mercy, and forgiveness can be understood as a practical outworking of this metaphysical belief. The “Imago Dei” argues against discrimination, prejudice, and violence and for positive action like charity, hospitality, and social justice.
This interplay between ethics and metaphysics is also evident in other religious and cultural traditions. In Hinduism, for example, the concept of “Atman,” or the inner self, serves a similar function. The Atman is considered divine and eternal, leading to a range of ethical imperatives about the sanctity of life and the pursuit of righteousness or duty (“Dharma”). Similarly, in Buddhism, the metaphysical concepts of impermanence and interdependent origination shape the ethical teachings on compassion and non-attachment.
The relationship between ethics and metaphysics can be considered a vital axis around which religious and spiritual systems revolve. It offers a two-way conduit: Metaphysical beliefs inform ethical choices, and ethical experiences, in turn, can deepen metaphysical understanding. Ethical mandates don’t merely arise from metaphysical principles; they are their practical, lived expressions. In the context of the book, the notion of “costly grace” illuminates this interrelationship even further. This idea presents grace not merely as an abstract divine favor but as something transforming the receiver’s life. This form of grace is “costly” because it demands a certain level of commitment and ethical comportment from the believer. So here, a theological or metaphysical concept (“grace”) influences ethical practice, shifting the discourse from merely “being good” to engaging in a transformative relationship with the divine. Just as the “Imago Dei” concept reframes every ethical choice as a spiritual exercise, “costly grace” insists that religious belief is not merely cognitive acceptance but a commitment that has to be lived out ethically and relationally.
Moreover, integrating ethics and metaphysics transcends mere individual action and gains social dimensions. In both the text’s Christian perspective and other religious traditions, this relationship articulates personal ethical imperatives and communal ones. The idea of being made in the “Imago Dei” or having a divine “Atman” implicates how individuals should act and how communities should organize—emphasizing principles of justice, equality, and mutual respect. In sum, the interplay between ethics and metaphysics serves as a framework for understanding some of the multi-dimensional aspects of religious life. The relationship between ethics and metaphysics is not a mere philosophical point but reflects the lived experiences or practices of faith in various religious traditions. In other words, as The Cost of Discipleship helps to show, beliefs and behavior are intertwined and perhaps ultimately inseparable.
Jesus as the Model for Radical Love and Social Activism
The idea of love in its most radical form—a love that includes not just friends and family but also enemies—is one of the core messages in The Cost of Discipleship, informing the book’s politics grounded in the model of Jesus Christ. Ideally, this extraordinary love does not discriminate between personal and political enemies; it seeks to extend grace and compassion even in the face of hostility or persecution. It is not passive; it’s an active endeavor to turn discord into a shared human experience of grace while embodying an act of extraordinary strength modeled after the ultimate sacrifice of Jesus on the Cross. The crucifixion becomes the ultimate symbol of an all-encompassing love that doesn’t just tolerate or accept but transforms and redeems. In both Bonhoeffer’s writings and Jesus’s life, this love is a committed, active endeavor that seeks to turn discord into a shared human experience of grace. However, exploring the complex interplay between Bonhoeffer’s theological ideals of radical love and his involvement in a plot to assassinate Hitler raises challenging questions about non-resistance and loving those who stand against the principles of social justice.
The crucifixion of Jesus is the ultimate exemplar of this radical love. In the Bible, when Jesus prays, “Father, forgive them, for they do not know what they are doing” (Luke 23:34) even as he is being crucified, he sets a standard of love that includes not just the deserving but also the persecutor and the sinner. Again, this isn’t passive love; it’s an active transformation, a love that costs something––even life itself––symbolized poignantly in the sacrificial act of the Cross. It is love manifested through action—specifically, the action of forgiveness, which requires overcoming natural instincts for revenge or justice. The Cross, therefore, serves not merely as a theological symbol but as a constant reminder and challenge to embody this extreme form of love in both interpersonal relationships and societal engagements.
Bonhoeffer extends this notion of love into the concept of “better righteousness,” a form of ethical and spiritual integrity that goes beyond legal or social standards. This form of love, therefore, does not merely reform; it transforms. It transforms the individual, it transforms relationships, and, it is argued, has the power to transform societal structures. This aligns closely with Jesus’s interactions with Roman centurions and tax collectors, where he doesn’t condone the oppressive systems they represent but engages with them as humans capable of change. It is a love that confronts and challenges the status quo while acknowledging the inherent dignity of even those who uphold that unjust status quo.
This concept of radical love has many implications for social justice activism. It energizes the fight against systemic injustices and propels activists to engage in transformative rather than merely reformative actions. However, it raises a difficult question: How does one love those who stand against everything social justice represents? Bonhoeffer’s own life offers a complex but instructive answer to how one can love those who stand against social justice. His example—particularly his involvement in a plot to assassinate Hitler—suggests that radical love perhaps isn’t incompatible with taking decisive, even violent, actions against oppressive regimes. However, if they are to be seriously considered at all, such actions must be guided by deep ethical consideration, rooted in love and aimed at restoring justice and human dignity.
Bonhoeffer doesn’t seem to have approached this decision with self-righteousness or hatred for Hitler and other Nazi officials. Instead, he was motivated by a profound sense of responsibility and love for the millions suffering under the Nazi regime. In one sense, his actions were not an abandonment of the call to love one’s enemies but rather a complex, tragic fulfillment of that call under extraordinary circumstances. His involvement in the plot to kill Hitler was, for him, an extension of his commitment to the principles of justice and love, a last-resort effort to halt the machinery of genocide and war. Bonhoeffer’s life and choices invite deep thinking about what love and justice require in situations of extreme moral complexity. While his actions may appear to be in tension with the teachings of Jesus, they also can be seen as a courageous attempt to apply those teachings in a dark and complicated world during the most extreme of circumstances. They push consideration of how radical love and costly grace might be lived out, not just in easy or straightforward situations but also when faced with overwhelming evil.
In most cases, the answer to how to love enemies of social justice doesn’t lie in compromising principles or ceasing to fight against oppressive systems. Instead, radical love calls for a form of engagement that humanizes even the oppressor, seeking transformation rather than mere overpowering. Interestingly, Jesus’s form of love also safeguards against political authoritarianism, right- or left-wing alike. By urging love that includes the enemy, it promotes dialogue over canceling and challenges us to scrutinize our ends and our means. It imposes a form of discipline on social movements, ensuring that in fighting against oppression, one does not become oppressive.
The transformative power of this radical love also has the potential to reshape social formations and political structures. It points toward alleviating immediate suffering and addressing the root causes of injustice and inequality. Whether fighting against systemic racism, advocating for the rights of the marginalized, or campaigning for policy changes that address inequality, this love calls for challenging unjust systems and fostering more equitable social structures. Ultimately, it invites a more inclusive, equitable vision and manifestation of society, from personal relationships to policy decisions. It prioritizes the well-being and inherent dignity of all individuals, not just those who belong to one’s community or share one’s beliefs.
The radical love exemplified by Jesus and elucidated by Bonhoeffer serves as both a guide and a challenge for individuals and communities. It is a love that moves beyond social, political, or even religious boundaries and seeks not just to change individuals but to transform entire systems. This radical love elevates the call to discipleship, challenges societal norms, and offers a transformative way of engaging with the world.
