„The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law.“

—  Dietrich Bonhoeffer

Quelle: Discipleship (1937), Revenge, p. 141.
Kontext: The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with.
The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren.

„Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone.“

—  Dietrich Bonhoeffer

Quelle: Discipleship (1937), Revenge, p. 141.
Kontext: The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with.
The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren.

„But Jesus is the Christ who was rejected in his suffering.“

—  Dietrich Bonhoeffer

Quelle: Discipleship (1937), Discipleship and the Cross, p. 84.
Kontext: Jesus Christ has to suffer and be rejected. … Suffering and being rejected are not the same. Even in his suffering Jesus could have been the celebrated Christ. Indeed, the entire compassion and admiration of the world could focus on the suffering. Looked upon as something tragic, the suffering could in itself convey its own value, its own honor and dignity. But Jesus is the Christ who was rejected in his suffering. Rejection removed all dignity and honor from his suffering. It had to be dishonorable suffering. Suffering and rejection express in summary form the cross of Jesus. Death on the cross means to suffer and to die as one rejected and cast out. It was by divine necessity that Jesus had to suffer and be rejected. Any attempt to hinder what is necessary is satanic. Even, or especially, if such an attempt comes from the circle of disciples, because it intends to prevent Christ from being Christ. The fact that it is Peter, the rock of the church, who makes himself guilty doing this just after he has confessed Jesus to be the Christ and has been commissioned by Christ, shows that from its very beginning the church has taken offense at the suffering of Christ. It does not want that kind of Lord, and as Christ's church it does not want to be forced to accept the law of suffering from its Lord.

„Then evil cannot find its mark, it can breed no further evil, and is left barren.“

—  Dietrich Bonhoeffer

Quelle: Discipleship (1937), Revenge, p. 141.
Kontext: The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with.
The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren.

„Jesus' commandment never wishes to destroy life, but rather to preserve, strengthen, and heal life.“

—  Dietrich Bonhoeffer

"Preface", as translated by Barbara Green and Reihhard Krauss (2001). <!-- Edited by Geffrey B. Kelly and John D. Godsey -->
Discipleship (1937)
Kontext: Should the church be trying to erect a spiritual reign of terror over people by threatening earthly and eternal punishment on its own authority and commanding everything a person must believe and do to be saved? Should the church's word bring new tyranny and violent abuse to human souls? It may be that some people yearn for such servitude. But could the church ever serve such a longing?
When holy scripture speaks of following Jesus, it proclaims that people are free from all human rules, from everything which presumes, burdens, or causes worry and torment of conscience. In following Jesus, people are released from the hard yoke of their own laws to be under the gentle yoke of Jesus Christ. … Jesus' commandment never wishes to destroy life, but rather to preserve, strengthen, and heal life.

„Civil courage, in fact, can grow only out of the free responsibility of free men.“

—  Dietrich Bonhoeffer

Quelle: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Kontext: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.

„The cross is suffering with Christ.“

—  Dietrich Bonhoeffer

Quelle: Discipleship (1937), Discipleship and the Cross, p. 86.
Kontext: The cross is not random suffering, but necessary suffering. The cross is not suffering that stems from natural existence; it is the suffering that comes from being Christian. … A Christianity that no longer took discipleship seriously remade the gospel into only the solace of cheap grace. Moreover, it drew no line between natural and Christian existence. Such a Christianity had to understand the cross as one's daily misfortune, as the predicament and anxiety of our daily life. Here it has been forgotten that the cross also means being rejected, that the cross includes the shame of suffering. Being shunned, despised, and deserted by people, as in the psalmists unending lament, is an essential feature of the suffering of the cross, which cannot be comprehended by a Christianity that is unable to differentiate between a citizen's ordinary existence and a Christian existence. The cross is suffering with Christ.

Ähnliche Autoren

Albert Schweitzer Foto
Albert Schweitzer25
elsässischer Arzt, Theologe, Musiker und Philosoph
Reinhold Niebuhr Foto
Reinhold Niebuhr2
US-amerikanischer Theologe, Philosoph und Politikwissenscha…
Edith Stein Foto
Edith Stein8
deutsch-jüdische Philosophin und katholische Nonne
Lion Feuchtwanger Foto
Lion Feuchtwanger8
deutscher Schriftsteller
Gerhart Hauptmann Foto
Gerhart Hauptmann19
Schriftsteller des deutschen Naturalismus
Michael Ende Foto
Michael Ende36
deutscher Schriftsteller
Erich Maria Remarque Foto
Erich Maria Remarque47
deutscher Autor
Erich Kästner Foto
Erich Kästner33
deutscher Schriftsteller
Heinrich Böll Foto
Heinrich Böll22
deutscher Schriftsteller und Literatur-Nobelpreisträger
Curt Goetz Foto
Curt Goetz7
deutsch-schweizerischer Schriftsteller und Schauspieler
Heutige Jubiläen
Heinz Guderian Foto
Heinz Guderian9
deutscher Offizier und Generaloberst im Zweiten Weltkrieg 1888 - 1954
Frank Sinatra Foto
Frank Sinatra67
US-amerikanischer Schauspieler, Sänger und Entertainer 1915 - 1998
August Strindberg Foto
August Strindberg13
schwedischer Schriftsteller und Künstler 1849 - 1912
Ferran Adrià Foto
Ferran Adrià1
katalanischer Koch und Gastronom 1962
Weitere 57 heutige Jubiläen
Ähnliche Autoren
Albert Schweitzer Foto
Albert Schweitzer25
elsässischer Arzt, Theologe, Musiker und Philosoph
Reinhold Niebuhr Foto
Reinhold Niebuhr2
US-amerikanischer Theologe, Philosoph und Politikwissenscha…
Edith Stein Foto
Edith Stein8
deutsch-jüdische Philosophin und katholische Nonne
Lion Feuchtwanger Foto
Lion Feuchtwanger8
deutscher Schriftsteller
Gerhart Hauptmann Foto
Gerhart Hauptmann19
Schriftsteller des deutschen Naturalismus