Theologians of the Twentieth Century (1)

(In the overview of the Gereformeerde Gemeenten for 2016 (the Dutch Yearbook), Rev. A. Schreuder expresses his concern about the fact that also in our circles the works of Dietrich Bonhoeffer, C.S. Lewis, and Tim Keller are being read. It is not wrong to acquaint oneself with the thoughts of others, but it must be done with discretion. Those who read their manuscripts critically will generally miss in them the essential focal point of the personal application of the deliverance from sin, with which a true sinner who is stopped by God wrestles. In a series of four articles we wish to consider several of these theologians of the twentieth century and what they teach or have taught, viz: Bonhoeffer, Keller, Lewis, and Piper.)

Dietrich Bonhoeffer

Who was Dietrich Bonhoeffer, and what did he write? Is it prudent to read some of his writings?

Bonhoeffer (1906-1945) was a Lutheran theologian who lived and worked in Germany. He became well known because of his opposition from 1933-1945 to Nazism which placed its imprint upon that country. As one of the few, he was sympathetic to the plight of the Jews and was involved with the attempts upon the life of Hitler. It was for this reason that he was captured during the war years and, finally, at the command of Hitler, was hung on April 6, 1945.

While in prison, he has written many letters in which his piety was evident. His last words were, “This is the end for me, which is for me the beginning of life.” Beyond his death he looked for a future life with Christ. His daily walk and his radical interest and enthusiasm for Christ have received worldwide attention. We can read about that in his books. In addition, almost all of his books have emerged and been printed as a result of his wrestling with the terror of Nazism. What is the place of the Christian and the church in this struggle? For him that was an important question.

Imitating

The first book which I have ever read of Bonhoeffer was the booklet, The Cost of Discipleship. This booklet, published in 1937, is a dissertation on the Sermon on the Mount. In this volume, Bonhoeffer stresses the difference between cheap and precious grace. Cheap grace is without consequence and does not require any sacrifices. The thought that we can sin so that grace may abound is a thought which should be renounced.

Over against this, Bonhoeffer points to precious grace. This is the grace which comes from God but which also has very serious consequences. For himself, that meant remaining in Germany and giving his life for the sake of the church. In short, his life was very emotionally touching and not without strife. He has written many other books. Well known are the letters written while in prison, Letters and Papers from Prison. Another book is called Reflections on the Bible. Within the churches in the Netherlands (and elsewhere), his books enjoy much resonance. It is for this reason that some reflection and contemplation is important.

Some questions

The thoughts expressed by Bonhoeffer lead to many questions. Let me begin with his vision of Scripture. Bonhoeffer accepts the historical critical view of Scripture. This view, for example, raises serious questions about reading Genesis 1-3 from both a literal and historical perspective. There are also other portions of Scripture, when approaching them from this viewpoint, which cannot be historically true. We do not have to argue the fact that our Confessions speak substantially differently. Another point of concern is Bonhoeffer’s view of the Trinity. In addition to that, Bonhoeffer speaks from time to time about the suffering God. That is a thought which the church has always rejected, and we do not find that in any of our confessions.

A third question which comes to the forefront is the appropriation of salvation. In Reformed theology we make a differentiation between the acquisition and the appropriation. We must by God’s Spirit (the Trinity) be united with Christ in a true faith. We must not forget that important teaching either in doctrine or practice. This is not clear in Bonhoeffer’s writings even though he tangibly experiences the following of Christ.

Finally, we should consider the point of our relationship to the world around us. At the end of his life, Bonhoeffer strongly emphasizes the place of the church in the world. Sometimes it appears that the “to be in the world but not of the world” is pushed to the background. The believer upon earth is a stranger, who there fulfills his calling, but his life is not here below. He looks for a “city”; he looks for a world to come.

Advice

It is difficult to give an honest and well-thought-out opinion about such an important man as Bonhoeffer in a few hundred words. We must also speak honestly and respectfully. On the one hand, he is a theologian whose life demands a great deal of respect and who sometimes writes very well. On the other hand, he remains a modern Lutheran who rightly or wrongly has appeared to be the spiritual father of considerable post-second World War liberal-minded thought. The first part should not make us blind for the second. That is why I have placed some questions which should be considered when reading his books.

May we read his books? Yes, we may do so, but first we should read closely Calvin’s Institutes and make them our spiritual own. Then we will stand upon a firm Reformed foundation, and we will be able to have a proper insight into what we are reading. Let me say it differently. Bonhoeffer was not a Reformed theologian. He has written some interesting things, and his daily walk and his choices in life are attractive to us.

Let us always read his writings having our Reformed confessions in our heart. Then we will not stray from our biblical footprint while yet being able to recognize what is good in someone else’s writings.

(Our next article will be about Tim Keller.) p

(To be continued)

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