For this paper, I read and analyzed the Life Together by Dietrich Bonhoeffer. I focused specifically on his writing regarding ‘Christian Community’. Bonhoeffer uses Psalm133, verse 1 as the diving board for his exposition on community, “Behold, how good and how pleasant it is for brethren to dwell together in unity” (KJV). Bonhoeffer’s writing centers on the truth that everything given to Christians is a gift of grace. This paper will explore Bonhoeffer’s exposition on the nature of Christian community in his book, Life Together and compare it to daily life of a Christian. Bonhoeffer distinguishes between the “human ideal and God’s reality” of community and “between spiritual and human community” (39).
Bonhoeffer begins by claiming that Christian community needs to be recognized purely as a gracious gift of God. Too often, this privilege is taken for granted by those who experience it daily or often. However, to those who are missionaries or in lonely places, the physical presence of a Christian brother or sister alone is a “source of incomparable joy and strength” (19). To them, the words of a Christian are those of God, they receive them with “reverence, humility, and joy” (20). They treat and love their brothers as they would Christ so how much greater is the blessing of those privileged the daily Christian fellowship. Bonhoeffer defines Christianity as “community through Jesus Christ and in Jesus Christ”; it is no “more or less than this” (21). From this truth, flow a couple streams of thought: first, we “need others because of Jesus”, and second, a “Christian comes to others only through Christ” (21). Throughout the chapter, Bonhoeffer develops and further expounds each of the streams.
Why is that we “need others because ...
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...emselves from the high expectations imposed by human love and live in the freedom Christ purchased on their behalf on the cross.
Bonhoeffer’s writing concerning community in Life Together sheds a great deal of light and marks boundaries for Christians on how to relate with each other. It is of utmost importance to remember that community is nothing but a gracious gift of God. When this understanding is grasped, love flows between brothers and sisters under the guidance of the Spirit and life is lived in the freedom of redemption and under the Word and “fruits that grow healthily in accord God’s good will in the rain and storm and sunshine of God’s outdoors” (37) will grow. Finally, it is always a good reminder, in the words of Bonhoeffer; “we are bound together by faith, not by experience” (39) so let us love and live through faith in the redeeming work of our Lord
...hat share my faith and together worship Jesus. I believe that by being in fellowship with other believers I will have a strong opportunity to pursue and fulfill God’s purpose in my life, whether it is a daily or lifetime calling.
Drawing a distinction between being for someone and being with someone, Father Boyle writes: “Jesus was not a man for others. He was one with others. Jesus didn’t seek the rights of lepers. He touched the leper even before he got around to curing him. He didn’t champion the cause of the outcast. He was the outcast.” Such a distinction has significant implications for understanding ourselves in relation to others. While being for someone implies a separateness, a distinction between “them” and “us”, being with someone requires the recognition of a oneness with another, a unity that eradicates differences and binds people together. “’Be compassionate as God is compassionate’, means the dismantling of barriers that exclude,” writes Father Boyle. Accordingly, true compassion is not only recognizing the pain and suffering of others – it is not just advocating for those in need. It is being with others in their pain and suffering – and “bringing them in toward yourself.” Indeed, scripture scholars connect the word compassion to the “deepest part of the person,” showing that when Jesus was “moved with pity”, he was moved “from the entirety of his
In Dorothy Day’s article, Room for Christ, she presents making room for Christ as always seeking ways to repay Christ through good deeds committed in the present. These good deeds are deeds that do not necessarily benefit ourselves, but the lives of the people around us. It is the people who suffer in our time that are now Christ. How we act upon these suffering people, is how we act upon Christ. In Room for Christ, Dorothy says, “He made heaven hinge on the way we act towards Him in his disguise of commonplace, frail and ordinary human beings” (3).
Journal of Ecumenical Studies, 19(1), 69-84. Heim, D. (1996). The 'Standard'. Phil Jackson, Seeker in Sneakers. Christian Century, 133(20), 654-656.
A Model of Christian Charity points us in the direction of enlightenment through the love of God based on mutual respect and adoration, never lustful or sinful, and following in the spirit of connected separate bodies. John Winthrop ask his people to love one another as neighbors, as brotherly bonds whom strengthen pure love and separate this love from carnal love on a model of affection. Winthro...
The biography Bonhoeffer: Pastor, Martyr, Prophet, Spy showcases the vast contributions that Dietrich Bonhoeffer achieved during a life that was cut suddenly to short. Bonhoeffer is memorable for his activity within an anti-Nazi resistance, founding the Confessing Church, creating many new theological ideas, and being brave enough to enter back into a warzone to stop the ongoing eliminations of innocent people. Although, he was hung weeks before Germany surrendered and Adolf Hitler was conquered, Bonhoeffer left an important theological legacy.
1993. Raising Up a Faithful Pries: community and Pristhood in Biblical Theology. Louisville: Westminster/John Know Press.
As many people will agree, Christ can be referred to, as Kierkegaard’s states it, “the prototype” (239). In other words, Christ lived in such an ethical and loving way that many people admire. Therefore, we can safely say that in following Christ’s “footprints” (238), we are closer to being more ethical and loving individuals. Consequently, in becoming involved with this service-learning project, I have come to realize that I, and everyone in general, do hold a moral responsibility towards complete strangers. This is most evident when regarding our religious background since I, and anyone else for that matter, cannot truly claim to being an ethical individual if we are stuck being admirers and do not alter in becoming imitators.
In the simplest words of Dorothy Day, “We cannot live alone. We cannot go to heaven alone. Otherwise, as Péguy said, God will say to us, ‘Where are the others?’” (Day, p. 91). This statement reflects the need for all Christians and humans alike to unite and work together toward going to heaven. Such acts of solidarity come in many forms ranging from harmony with our neighbors, the poor, the vulnerable, the suffering, or a unity for peace and love for all. Acts for solidarity are so widespread that through the writings of Dorothy Day, Pope Francis, Bernard Brady, Richard Gula, and Gregory Boyle, their plentiful experiences and calls of action for camaraderie in society suggest that solidarity is the primary goal for those Christians striving
This idea of individual guilt was also present early on in Bonhoeffer’s career, which can be seen clearly in Discipleship where he writes, “Jesus’ call to discipleship makes the disciple into a single individual. Whether disciples want to or not, they have to make a decision; each has to decide alone. Each must follow alone.” It is in Ethics, however, that Bonhoeffer articulates the idea of the corporate guilt of the church for failing to embody Christ:
The human experience is what connects people to one another. What we experience defines who we are and who we become. It also defines how we interact with others. The amazing thing is that not only do the events that bring joy, peace and happiness connect us but also those that bring anxiety, fear and despair. This brings to light the fact that God somehow in his sovereignty uses all things for the good of those who love Him. These ideas are brought to light in Jerry Sittser’s book, A Grace Disguised which is his personal journey of loss and the insight and experience that was gained in the face of great tragedy. In his book, Sittser discusses various insights he has gained, such as how Christian’s view sorrow, how families recover when someone they love develops a mental disorder, and the Christian view on suffering and forgiveness. I believe that the author has written a book that has many universal truths that can be applied to anyone’s life and they have the ability to bring healing to many. His ideas can also aid professionals who work with the mentally ill in becoming more compassionate.
The crux of Emile Durkheim’s The Elementary Forms of Religious Life lies in the concept of collective effervescence, or the feelings of mutually shared emotions. Through a hermeneutical approach, Durkheim investigates the reflexiveness of social organization, the balance between form and content, and the immense cooperation in collective representations. In his work, society is the framework of humanity and gives it meaning, whereas religion acts as the tool to explain it. Since society existed prior to the individual, the collective mind must be understood before the concept of the individual can be grasped. However, one component seems missing from his social theory – what underlies society in terms of rituals and rites? Only when this element is fleshed out can the individual be comprehended with respect to the collective conscience. One, out of many, possibilities is the often-overlooked influence of emotions. What is the connection between social functions and emotions? Perhaps emotions reify social solidarity by means of a collective conscience. Durkheim posits the notion that society shares a bilateral relationship with emotional experiences, for the emotions of collective effervescence derive from society but also produce and maintain the social construct.
The way this is done is twofold, the relational nature of man reflects the relationship of the Trinity, and the relationship between Christians displays the nature of Christ. The nature of the Trinity is one of the foundational doctrines of the nature of God. At the center of His being, God is the eternal community between the Father, Son, and Spirit. Spurgeon, in His sermon of the Trinity in sanctification, elaborated on the nature of God: “They are as united in their deeds as in their essence. In their love towards the chosen they are One, and in the actions which flow from that great central source they are still undivided” (1862) Each member of the Trinity is unique and co-equal in glory and honor, exhibiting in selfless love and harmony. Since community is at the heart of God, it is essential for man to be in community to reflect God. This comes out in counseling in the nature of integrating interpersonal relationships into treatment. As a counselor, there are a wide range of individual therapies available for the treatment of specific psychological
faith and community seem to be parallel in what many call our “journey” with Christ. When I was young, my concept of faith was that of a term that helped me justify the existence of a God that I could not see. This is a self-serving explanation. It was often brought up when I was questioned by my peers who did not believe in God.
The movie The Gospel of John (Seville, 2005) is a visual representation of the accounts of Jesus Christ life on earth. The big picture is that of God’s plan for a personal relationship with us. When God created humans, he put them into relationships, first with him and then with each other. The strength of the movie is how Jesus core values of truth, love and compassion are portrayed through his relationship with his disciples. Jesus fostered the relationships with his disciples, showing love through his teachings and interactions with societal outcast. He displayed his value system through the use of parables and commandments, and performing miracles.