Bonhoeffer Journal #7

Letters and Papers 271-293, 311-312, 316-18, 335-343

In most of these sections of Letters and Papers from Prison, Bonhoeffer is wrestling with the ideas of a ‘religionless world.’ Bonhoeffer sees that what he calls ‘the age of chivalry’ is coming to and end, and that a religionless world will replace it. One of the main questions that Bonhoeffer asks Eberhard is, “Who Christ really is, for us today? (279)” As Bonhoeffer is in his second spring in prison, he is known to still be regard as someone who is very cheerful and at peace. However, in his letters to Eberhard, he extends someone serious concerns for the future of Christianity and the church. Bonhoeffer recalls how he personally feels more comfortable and drawn to religionless people, not for evangelism, but in a spirit of brotherhood (281). He then recounts how he believes ‘religious jargon’ does not ring true in religious conversations and is simply not understood by a religionless person. This gives evidence to Bonhoeffer’s practical thought towards what a religionless Christianity looks like for an individual. Bonhoeffer is obviously not suggesting giving up Christianity, as evidenced by deeply rooted Christian faith. However, he is grappling with the fact that he knows that Christianity, as he knows it, is going to change. Bonhoeffer says that the ‘religious a priori’ that has existed from the time of Jesus is over, and that we are entering a different age (280). Bonhoeffer’s train of thought from a religionless world is not saying that religion or God is dead, simply that we must understand and speak (or not speak) of God in the same ways that we were able to for the past 1900 years. Bonhoeffer says, “What is above this world is…intended to exist for this world…in the biblical sense of the creation and of the incarnation, crucifixion, and the resurrection of Jesus Christ.(286)” Bonhoeffer roots his ideas of a religionless Christianity as existing in reality in Jesus Christ. In the midst of his imprisonment, Bonhoeffer maintains not only an incredibly high view of Scripture and the gospel, but he is able to see with stark clarity the issues of religion or religionlessneess surrounding his time.

Personal:

I am always amazed, particularly through Bonhoeffer’s letters, how he is able to see and communicate multiple areas of faith as if he were in an airplane at 30,000 feet looking down. This is how I understand these sections of letters. I find it remarkable at how Bonhoeffer maintains his strong faith in such bleak circumstances of imprisonment and nightly air raids. These writings were probably the most challenging to me over any others. The ways in which he is able to communicate theological truths and do so with such logical writing and joy in the midst of prison, forces me to change the ways in which I understand the daily issues in my life. Like most, I often wonder where God’s presence is in the midst of trials in my life. Usually when this happens, I wonder if I simply took the wrong path at the fork in the road of my life. One of Bonhoeffer’s phrases jumped out to me in particular. He says, “I am firmly convinced- however strange it may seem- that my life has followed a straight and unbroken course.(272)” I must confess that many times my course has seemed broken. Bonhoeffer challenges me, not only in his theology, but to have the faith that does not waiver in certain circumstances.

Teaching:

Much could be taught to our churches and ministries from these letters from Bonhoeffer to Eberhard, but the practical point that sticks out in my mind is Bonhoeffer’s religionless Christianity. I believe the state of Christianity in the United States today relates well to the ideas Bonhoeffer proposes. For example, our churches are often filled will pious talk and prayers amongst ourselves. In addition, much of the nonreligious people of our culture do not understand Christianity because it seems backwards, anti-science, irrelevant to current affairs, and full of ancient jargon. I believe Bonhoeffer is foreseeing in his time the nondominance of the way of Jesus amongst culture at large, which is very similar to our experience in 21st century Western post-modernity. For Bonhoeffer, Jesus touches our reality and changes our lives. Yet, for many this is a empty truth, void of the power that it should have. It reminds me of Bonhoeffer’s writings on prayer. Prayer may be somewhat of a natural human instinct, but unless it is honestly prayed through Jesus Christ, it holds little weight other than to make oneself feel better. Our Christianity is much like this type of prayer. It is also viewed by much of post-modern in the same way. Our Christian circles must not exist in order to throw around our terms and Bible verses, but must, like Bonhoeffer, always embody the insurrection of Jesus Christ. Our power as Christians in a religionless world comes from the scandal and perculiarity of the cross which affects reality through stepping into the place of our enemies. Bonhoeffer teaches us that as our world changes, we must always ask “Who is Jesus Christ for us today?” As our world and culture continue to evolve, we must find new ways to live the incarnational life of Jesus through beauty, art, music, movies, and technology. This question will help keep our churches in the mindset we need if we are to continue to live incarnationally with our world.