The Cost of Discipleship

( 21 )

Overview

One of the most important theologians of the twentieth century illuminates the relationship between ourselves and the teachings of Jesus in this classic text on ethics, humanism, and civic duty.

What can the call to discipleship, the adherence to the word of Jesus, mean today to the businessman, the soldier, the laborer, or the aristocrat? What did Jesus mean to say to us? What is his will for us today? Drawing on the Sermon on the Mount, Dietrich Bonhoeffer answers these ...

See more details below
Paperback
$9.76
BN.com price
(Save 42%)$16.99 List Price

Pick Up In Store

Reserve and pick up in 60 minutes at your local store

Other sellers (Paperback)
  • All (48) from $6.39   
  • New (20) from $9.08   
  • Used (28) from $6.39   
The Cost of Discipleship

Available on NOOK devices and apps  
  • NOOK Devices
  • Samsung Galaxy Tab 4 NOOK
  • NOOK HD/HD+ Tablet
  • NOOK
  • NOOK Color
  • NOOK Tablet
  • Tablet/Phone
  • NOOK for Windows 8 Tablet
  • NOOK for iOS
  • NOOK for Android
  • NOOK Kids for iPad
  • PC/Mac
  • NOOK for Windows 8
  • NOOK for PC
  • NOOK for Mac
  • NOOK for Web

Want a NOOK? Explore Now

NOOK Book (eBook)
$12.38
BN.com price

Overview

One of the most important theologians of the twentieth century illuminates the relationship between ourselves and the teachings of Jesus in this classic text on ethics, humanism, and civic duty.

What can the call to discipleship, the adherence to the word of Jesus, mean today to the businessman, the soldier, the laborer, or the aristocrat? What did Jesus mean to say to us? What is his will for us today? Drawing on the Sermon on the Mount, Dietrich Bonhoeffer answers these timeless questions by providing a seminal reading of the dichotomy between “cheap grace” and “costly grace.” “Cheap grace,” Bonhoeffer wrote, “is the grace we bestow on ourselves...grace without discipleship....Costly grace is the gospel which must be sought again and again, the girl which must be asked for, the door at which a man must know....It is costly because it costs a man his life, and it is grace because it gives a man the only true life.”

The Cost of Discipleship is a compelling statement of the demands of sacrifice and ethical consistency from a man whose life and thought were exemplary articulations of a new type of leadership inspired by the Gospel, and imbued with the spirit of Christian humanism and a creative sense of civic duty.

Read More Show Less

Editorial Reviews

From the Publisher
Life Among the Flossenberg martyrs was a remarkable young Lutheran pastor named Dietrich Bonhoeffer, who had joined the underground convinced that it was his duty as a Christian to work for Hitler's defeat. Bonhoeffer was only thirty-nine when he died, but he had already made a monumental contribution to Christian thought, which today has profound and growing significance for both theologian and layman. Bonhoeffer's books are gaining an astonishing popularity in the secutar world....He is admired by people who have read his best-known books, The Cost of Discipleship and Letters and Papers from Prison, as the example of what a modem Christian must be.

Times Literary Supplement (London) A very moving book, lived as well as written.

Read More Show Less

Product Details

  • ISBN-13: 9780684815008
  • Publisher: Touchstone
  • Publication date: 9/1/1995
  • Edition number: 1
  • Pages: 320
  • Sales rank: 35,340
  • Product dimensions: 5.60 (w) x 8.40 (h) x 0.80 (d)

Meet the Author

Dietrich Bonhoeffer was born in Breslau in 1906. The son of a famous German psychiatrist, he studied in Berlin and New York City. He left the safety of America to return to Germany and continue his public repudiation of the Nazis, which led to his arrest in 1943. Linked to the group of conspirators whose attempted assassination of Hitler failed, he was hanged in April 1945.

Read More Show Less

Read an Excerpt

Chapter 1

Costly Grace

Cheap grace is the deadly enemy of our Church. We are fighting to-day for costly grace.

Cheap grace means grace sold on the market like cheapjacks' wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church's inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap?

Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The Church which holds the correct doctrine of grace has, it is supposed, ipso facto a part in that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God.

Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before. "All for sin could not atone." The world goes on in the same old way, and we are still sinners "even in the best life" as Luther said. Well, then, let the Christian live like the rest of the world, let him model himself on the world's standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin. That was the heresy of the enthusiasts, the Anabaptists and their kind. Let the Christian beware of rebelling against the free and boundless grace of God and desecrating it. Let him not attempt to erect a new religion of the letter by endeavouring to live a life of obedience to the commandments of Jesus Christ! The world has been justified by grace. The Christian knows that, and takes it seriously. He knows he must not strive against this indispensable grace. Therefore — let him live like the rest of the world! Of course he would like to go and do something extraordinary, and it does demand a good deal of self-restraint to refrain from the attempt and content himself with living as the world lives. Yet it is imperative for the Christian to achieve renunciation, to practise self-effacement, to distinguish his life from the life of the world. He must let grace be grace indeed, otherwise he will destroy the world's faith in the free gift of grace. Let the Christian rest content with his worldliness and with this renunciation of any higher standard than the world. He is doing it for the sake of the world rather than for the sake of grace. Let him be comforted and rest assured in his possession of this grace — for grace alone does everything. Instead of following Christ, let the Christian enjoy the consolations of his grace! That is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.

Cheap grace is the preaching of forgiveness without requiting repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.

Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.

Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Costly grace confronts us as a gracious call to follow Jesus, it comes as a word of forgiveness to the broken spirit and the contrite heart. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light."

On two separate occasions Peter received the call "Follow me." It was the first and last word Jesus spoke to his disciple (Mark 1.17; John 21.22). A whole life lies between these two calls. The first occasion was by the lake of Gennesareth, when Peter left his nets and his craft and followed Jesus at his word. The second occasion is when the Risen Lord finds him back again at his old trade. Once again it is by the lake of Gennesareth, and once again the call is: "Follow me." Between the two calls lay a whole life of discipleship in the following of Christ. Half-way between them comes Peter's confession, when he acknowledged Jesus as the Christ of God. Three times Peter hears the same proclamation that Christ is his Lord and God — at the beginning, at the end, and at Caesarea Philippi. Each time it is the same grace of Christ which calls to him "Follow me" and which reveals itself to him in his confession of the Son of God. Three times on Peter's way did grace arrest him, the one grace proclaimed in three different ways.

This grace was certainly not self-bestowed. It was the grace of Christ himself, now prevailing upon the disciple to leave all and follow him, now working in him that confession which to the world must sound like the ultimate blasphemy, now inviting Peter to the supreme followship of martyrdom for the Lord he had denied, and thereby forgiving him all his sins. In the life of Peter grace and discipleship are inseparable. He had received the grace which costs.

As Christianity spread, and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost. Yet the Church of Rome did not altogether lose the earlier vision. It is highly significant that the Church was astute enough to find room for the monastic movement, and to prevent it from lapsing into schism. Here on the outer fringe of the Church was a place where the older vision was kept alive. Here men still remembered that grace costs, that grace means following Christ. Here they left all they had for Christ's sake, and endeavoured daily to practise his rigorous commands. Thus monasticism became a living protest against the secularization of Christianity and the cheapening of grace. But the Church was wise enough to tolerate this protest, and to prevent it from developing to its logical conclusion. It thus succeeded in relativizing it, even using it in order to justify the secularization of its own life. Monasticism was represented as an individual achievement which the mass of the laity could not be expected to emulate. By thus limiting the application of the commandments of Jesus to a restricted group of specialists, the Church evolved the fatal conception of the double standard — a maximum and a minimum standard of Christian obedience. Whenever the Church was accused of being too secularized, it could always point to monasticism as an opportunity of living a higher life within the fold, and thus justify the other possibility of a lower standard of life for others. And so we get the paradoxical result that monasticism, whose mission was to preserve in the Church of Rome the primitive Christian realization of the costliness of grace, afforded conclusive justification for the secularization of the Church. By and large, the fatal error of monasticism lay not so much in its rigorism (though even here there was a good deal of misunderstanding of the precise content of the will of Jesus) as in the extent to which it departed from genuine Christianity by setting up itself as the individual achievement of a select few, and so claiming a special merit of its own.

When the Reformation came, the providence of God raised Martin Luther to restore the gospel of pure, costly grace. Luther passed through the cloister; he was a monk, and all this was part of the divine plan. Luther had left all to follow Christ on the path of absolute obedience. He had renounced the world in order to live the Christian life. He had learnt obedience to Christ and to his Church, because only he who is obedient can believe. The call to the cloister demanded of Luther the complete surrender of his life. But God shattered all his hopes. He showed him through the Scriptures that the following of Christ is not the achievement or merit of a select few, but the divine command to all Christians without distinction. Monasticism had transformed the humble work of discipleship into the meritorious activity of the saints, and the self-renunciation of discipleship into the flagrant spiritual self-assertion of the "religious." The world had crept into the very heart of the monastic life, and was once more making havoc. The monk's attempt to flee from the world turned out to be a subtle form of love for the world. The bottom having thus been knocked out of the religious life, Luther laid hold upon grace. Just as the whole world of monasticism was crashing about him in ruins, he saw God in Christ stretching forth his hand to save. He grasped that hand in faith, believing that "after all, nothing we can do is of any avail, however good a life we live." The grace which gave itself to him was a costly grace, and it shattered his whole existence. Once more he must leave his nets and follow. The first time was when he entered the monastery, when he had left everything behind except his pious self. This time even that was taken from him. He obeyed the call, not through any merit of his own, but simply through the grace of God. Luther did not hear the word: "Of course you have sinned, but now everything is forgiven, so you can stay as you are and enjoy the consolations of forgiveness." No, Luther had to leave the cloister and go back to the world, not because the world in itself was good and holy, but because even the cloister was only a part of the world.

Luther's return from the cloister to the world was the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child's play compared with that which he had to make when he returned to the world. Now came the frontal assault. The only way to follow Jesus was by living in the world. Hitherto the Christian life had been the achievement of a few choice spirits under the exceptionally favourable conditions of monasticism; now it is a duty laid on every Christian living in the world. The commandment of Jesus must be accorded perfect obedience in one's daily vocation of life. The conflict between the life of the Christian and the life of the world was thus thrown into the sharpest possible relief. It was a hand-to-hand conflict between the Christian and the world.

It is a fatal misunderstanding of Luther's action to suppose that his rediscovery of the gospel of pure grace offered a general dispensation from obedience to the command of Jesus, or that it was the great discovery of the Reformation that God's forgiving grace automatically conferred upon the world both righteousness and holiness. On the contrary, for Luther the Christian's worldly calling is sanctified only in so far as that calling registers the final, radical protest against the world. Only in so far as the Christian's secular calling is exercised in the following of Jesus does it receive from the gospel new sanction and justification. It was not the justification of sin, but the justification of the sinner that drove Luther from the cloister back into the world. The grace he had received was costly grace. It was grace, for it was like water on parched ground, comfort in tribulation, freedom from the bondage of a self-chosen way, and forgiveness of all his sins. And it was costly, for, so far from dispensing him from good works, it meant that he must take the call to discipleship more seriously than ever before. It was grace because it cost so much, and it cost so much because it was grace. That was the secret of the gospel of the Reformation — the justification of the sinner.

Yet the outcome of the Reformation was the victory, not of Luther's perception of grace in all its purity and costliness, but of the vigilant religious instinct of man for the place where grace is to be obtained at the cheapest price. All that was needed was a subtle and almost imperceptible change of emphasis, and the damage was done. Luther had taught that man cannot stand before God, however religious his works and ways may be, because at bottom he is always seeking his own interests. In the depth of his misery, Luther had grasped by faith the free and unconditional forgiveness of all his sins. That experience taught him that this grace had cost him his very life, and must continue to cost him the same price day by day. So far from dispensing him from discipleship, this grace only made him a more earnest disciple. When he spoke of grace, Luther always implied as a corollary that it cost him his own life, the life which was now for the first time subjected to the absolute obedience of Christ. Only so could he speak of grace. Luther had said that grace alone can save; his followers took up his doctrine and repeated it word for word. But they left out its invariable corollary, the obligation of discipleship. There was no need for Luther always to mention that corollary explicitly for he always spoke as one who had been led by grace to the strictest following of Christ. Judged by the standard of Luther's doctrine, that of his followers was unassailable, and yet their orthodoxy spelt the end and destruction of the Reformation as the revelation on earth of the costly grace of God. The justification of the sinner in the world degenerated into the justification of sin and the world. Costly grace was turned into cheap grace without discipleship.

Luther had said that all we can do is of no avail, however good a life we live. He had said that nothing can avail us in the sight of God but "the grace and favour which confers the forgiveness of sin." But he spoke as one who knew that at the very moment of his crisis he was called to leave all that he had a second time and follow Jesus. The recognition of grace was his final, radical breach with his besetting sin, but it was never the justification of that sin. By laying hold of God's forgiveness, he made the final, radical renunciation of a self-willed life, and this breach was such that it led inevitably to a serious following of Christ. He always looked upon it as the answer to a sum, but an answer which had been arrived at by God, not by man. But then his followers changed the "answer" into the data for a calculation of their own. That was the root of the trouble. If grace is God's answer, the gift of Christian life, then we cannot for a moment dispense with following Christ. But if grace is the data for my Christian life, it means that I set out to live the Christian life in the world with all my sins justified beforehand. I can go and sin as much as I like, and rely on this grace to forgive me, for after all the world is justified in principle by grace. I can therefore cling to my bourgeois secular existence, and remain as I was before, but with the added assurance that the grace of God will cover me. It is under the influence of this kind of "grace" that the world has been made "Christian," but at the cost of secularizing the Christian religion as never before. The antithesis between the Christian life and the life of bourgeois respectability is at an end. The Christian life comes to mean nothing more than living in the world and as the world, in being no different from the world, in fact, in being prohibited from being different from the world for the sake of grace. The upshot of it all is that my only duty as a Christian is to leave the world for an hour or so on a Sunday morning and go to church to be assured that my sins are all forgiven. I need no longer try to follow Christ, for cheap grace, the bitterest foe of discipleship, which true discipleship must loathe and detest, has freed me from that. Grace as the data for our calculations means grace at the cheapest price, but grace as the answer to the sum means costly grace. It is terrifying to realize what use can be made of a genuine evangelical doctrine. In both cases we have the identical formula — "justification by faith alone." Yet the misuse of the formula leads to the complete destruction of its very essence.

At the end of a life spent in the pursuit of knowledge Faust has to confess:

"I now do see that we can nothing know."

That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception. For acquired knowledge cannot be divorced from the existence in which it is acquired. The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ. Such a man knows that the call to discipleship is a gift of grace, and that the call is inseparable from the grace. But those who try to use this grace as a dispensation from following Christ are simply deceiving themselves.

But, we may ask, did not Luther himself come perilously near to this perversion in the understanding of grace? What about his Pecca fortiter, sed fortius fide et gaude in Christo ("Sin boldly, but believe and rejoice in Christ more boldly still")? You are a sinner, anyway, and there is nothing you can do about it. Whether you are a monk or a man of the world, a religious man or a bad one, you can never escape the toils of the world or from sin. So put a bold face on it, and all the more because you can rely on the opus operatum of grace. Is this the proclamation of cheap grace, naked and unashamed, the carte blanche for sin, the end of all discipleship? Is this a blasphemous encouragement to sin boldly and rely on grace? Is there a more diabolical abuse of grace than to sin and rely on the grace which God has given? Is not the Roman Catechism quite right in denouncing this as the sin against the Holy Ghost?

If we are to understand this saying of Luther's, everything depends on applying the distinction between the data and the answer to the sum. If we make Luther's formula a premiss for our doctrine of grace, we are conjuring up the spectre of cheap grace. But Luther's formula is meant to be taken, not as the premiss, but as the conclusion, the answer to the sum, the coping-stone, his very last word on the subject. Taken as the premiss, pecca fortiter acquires the character of an ethical principle, a principle of grace to which the principle of pecca fortiter must correspond. That means the justification of sin, and it turns Luther's formula into its very opposite. For Luther "sin boldly" could only be his very last refuge, the consolation for one whose attempts to follow Christ had taught him that he can never become sinless, who in his fear of sin despairs of the grace of God. As Luther saw it, "sin boldly" did not happen to be a fundamental acknowledgement of his disobedient life; it was the gospel of the grace of God before which we are always and in every circumstance sinners. Yet that grace seeks us and justifies us, sinners though we are. Take courage and confess your sin, says Luther, do not try to run away from it, but believe more boldly still. You are a sinner, so be a sinner, and don't try to become what you are not. Yes, and become a sinner again and again every day, and be bold about it. But to whom can such words be addressed, except to those who from the bottom of their hearts make a daily renunciation of sin and of every barrier which hinders them from following Christ, but who nevertheless are troubled by their daily faithlessness and sin? Who can hear these words without endangering his faith but he who hears their consolation as a renewed summons to follow Christ? Interpreted in this way, these words of Luther become a testimony to the costliness of grace, the only genuine kind of grace there is.

Grace interpreted as a principle, pecca fortiter as a principle, grace at a low cost, is in the last resort simply a new law, which brings neither help nor freedom. Grace as a living word, pecca fortiter as our comfort in tribulation and as a summons to discipleship, costly grace is the only pure grace, which really forgives sins and gives freedom to the sinner.

We Lutherans have gathered like eagles round the carcase of cheap grace, and there we have drunk of the poison which has killed the life of following Christ. It is true, of course, that we have paid the doctrine of pure grace divine honours unparalleled in Christendom, in fact we have exalted that doctrine to the position of God himself. Everywhere Luther's formula has been repeated, but its truth perverted into self-deception. So long as our Church holds the correct doctrine of justification, there is no doubt whatever that she is a justified Church! So they said, thinking that we must vindicate our Lutheran heritage by making this grace available on the cheapest and easiest terms. To be "Lutheran" must mean that we leave the following of Christ to legalists, Calvinists and enthusiasts — and all this for the sake of grace. We justified the world, and condemned as heretics those who tried to follow Christ. The result was that a nation became Christian and Lutheran, but at the cost of true discipleship. The price it was called upon to pay was all too cheap. Cheap grace had won the day.

But do we also realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay to-day in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther's against preaching the gospel in such a manner as to make men rest secure in their ungodly living? Was there ever a more terrible or disastrous instance of the Christianizing of the world than this? What are those three thousands Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country to-day? With us it has been abundantly proved that the sins of the fathers are visited upon the children unto the third and fourth generations. Cheap grace has turned out to be utterly merciless to our Evangelical Church.

This cheap grace has been no less disastrous to our own spiritual lives. Instead of opening up the way to Christ it has closed it. Instead of calling us to follow Christ, it has hardened us in our disobedience. Perhaps we had once heard the gracious call to follow him, and had at this command even taken the first few steps along the path of discipleship in the discipline of obedience, only to find ourselves confronted by the word of cheap grace. Was that not merciless and hard? The only effect that such a word could have on us was to bar our way to progress, and seduce us to the mediocre level of the world, quenching the joy of discipleship by telling us that we were following a way of our own choosing, that we were spending our strength and disciplining ourselves in vain — all of which was not merely useless, but extremely dangerous. After all, we were told, our salvation had already been accomplished by the grace of God. The smoking flax was mercilessly extinguished. It was unkind to speak to men like this, for such a cheap offer could only leave them bewildered and tempt them from the way to which they had been called by Christ. Having laid hold on cheap grace, they were barred for ever from the knowledge of costly grace. Deceived and weakened, men felt that they were strong now that they were in possession of this cheap grace — whereas they had in fact lost the power to live the life of discipleship and obedience. The word of cheap grace has been the ruin of more Christians than any commandment of works.

In our subsequent chapters we shall try to find a message for those who are troubled by this problem, and for whom the word of grace has been emptied of all its meaning. This message must be spoken for the sake of truth, for those among us who confess that through cheap grace they have lost the following of Christ, and further, with the following of Christ, have lost the understanding of costly grace. To put it quite simply, we must undertake this task because we are now ready to admit that we no longer stand in the path of true discipleship. We confess that, although our Church is orthodox as far as her doctrine of grace is concerned, we are no longer sure that we are members of a Church which follows its Lord. We must therefore attempt to recover a true understanding of the mutual relation between grace and discipleship. The issue can no longer be evaded. It is becoming clearer every day that the most urgent problem besetting our Church is this: How can we live the Christian life in the modern world?

Happy are they who have reached the end of the road we seek to tread, who are astonished to discover the by no means self-evident truth that grace is costly just because it is the grace of God in Jesus Christ. Happy are the simple followers of Jesus Christ who have been overcome by his grace, and are able to sing the praises of the all-sufficient grace of Christ with humbleness of heart. Happy are they who, knowing that grace, can live in the world without being of it, who, by following Jesus Christ, are so assured of their heavenly citizenship that they are truly free to live their lives in this world. Happy are they who know that discipleship simply means the life which springs from grace, and that grace simply means discipleship. Happy are they who have become Christians in this sense of the word. For them the word of grace has proved a fount of mercy.

Copyright © 1959 by SCM Press Ltd

Read More Show Less

Table of Contents

Contents

Foreword by Bishop G. K. A. Bell

Memoir by G. Leibholz

Introduction

I GRACE AND DISCIPLESHIP

1 Costly Grace

2 The Call to Discipleship

3 Single-Minded Obedience

4 Discipleship and the Cross

5 Discipleship and the Individual

II THE SERMON ON THE MOUNT

Matthew 5: Of the "Extraordinariness" of the Christian Life

6 The Beatitudes

7 The Visible Community

8 The Righteousness of Christ

9 The Brother

10 Woman

11 Truthfulness

12 Revenge

13 The Enemy — the "Extraordinary"

Matthew 6: Of the Hidden Character of the Christian Life

14 The Hidden Righteousness

15 The Hiddenness of Prayer

16 The Hiddenness of the Devout Life

17 The Simplicity of the Carefree Life

Matthew 7: The Separation of the Disciple Community

18 The Disciple and Unbelievers

19 The Great Divide

20 The Conclusion

III THE MESSENGERS

21 The Harvest

22 The Apostles

23 The Work

24 The Suffering of the Messengers

25 The Decision

26 The Fruit

IV THE CHURCH OF JESUS CHRIST AND THE LIFE OF DISCIPLESHIP

27 Preliminary Questions

28 Baptism

29 The Body of Christ

30 The Visible Community

31 The Saints

32 The Image of Christ

Index of Subjects

Index of Biblical References

Read More Show Less

Customer Reviews

Average Rating 4.5
( 21 )
Rating Distribution

5 Star

(15)

4 Star

(2)

3 Star

(3)

2 Star

(0)

1 Star

(1)

Your Rating:

Your Name: Create a Pen Name or

Barnes & Noble.com Review Rules

Our reader reviews allow you to share your comments on titles you liked, or didn't, with others. By submitting an online review, you are representing to Barnes & Noble.com that all information contained in your review is original and accurate in all respects, and that the submission of such content by you and the posting of such content by Barnes & Noble.com does not and will not violate the rights of any third party. Please follow the rules below to help ensure that your review can be posted.

Reviews by Our Customers Under the Age of 13

We highly value and respect everyone's opinion concerning the titles we offer. However, we cannot allow persons under the age of 13 to have accounts at BN.com or to post customer reviews. Please see our Terms of Use for more details.

What to exclude from your review:

Please do not write about reviews, commentary, or information posted on the product page. If you see any errors in the information on the product page, please send us an email.

Reviews should not contain any of the following:

  • - HTML tags, profanity, obscenities, vulgarities, or comments that defame anyone
  • - Time-sensitive information such as tour dates, signings, lectures, etc.
  • - Single-word reviews. Other people will read your review to discover why you liked or didn't like the title. Be descriptive.
  • - Comments focusing on the author or that may ruin the ending for others
  • - Phone numbers, addresses, URLs
  • - Pricing and availability information or alternative ordering information
  • - Advertisements or commercial solicitation

Reminder:

  • - By submitting a review, you grant to Barnes & Noble.com and its sublicensees the royalty-free, perpetual, irrevocable right and license to use the review in accordance with the Barnes & Noble.com Terms of Use.
  • - Barnes & Noble.com reserves the right not to post any review -- particularly those that do not follow the terms and conditions of these Rules. Barnes & Noble.com also reserves the right to remove any review at any time without notice.
  • - See Terms of Use for other conditions and disclaimers.
Search for Products You'd Like to Recommend

Recommend other products that relate to your review. Just search for them below and share!

Create a Pen Name

Your Pen Name is your unique identity on BN.com. It will appear on the reviews you write and other website activities. Your Pen Name cannot be edited, changed or deleted once submitted.

 
Your Pen Name can be any combination of alphanumeric characters (plus - and _), and must be at least two characters long.

Continue Anonymously
See All Sort by: Showing 1 – 20 of 21 Customer Reviews
  • Posted May 15, 2010

    I Also Recommend:

    Bonhoeffer on Target

    "The Cost of Discipleship" contains a message that never goes out of style and is always timely and relevant. In our microwave society, people have a tendency to confuse "accountable" with "judgmental" and "forgiveness" with "ignoring bad behavior". God expects our repentant hearts to reflect our acknowledgment of transgressions against Him. He has demonstrated that model for us time and time again. Bonhoeffer's observations concerning cheap grace stands testament to our society that a lack of accountability for transgressions against each other has positioned our society for a downfall of Biblical proportions. Our acknowledgment of our worst mistakes and judgment calls hurts, but presents our most valuable life lessons. Bonhoeffer is right on target for today's Christian.

    6 out of 7 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted March 22, 2004

    One Word - WOW!

    This book is a must read for anyone who calls himself a Christian. I particularly like Bohnhoeffer's concept of 'cheap grace' and how it is our mortal enemy. Cheap grace? To quote Bonhoeffer himself, 'It is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.' In contrast 'real grace' will cost a man his life. This concept of grace, as Bonhoeffer showed by the example of his life and just as importantly his death, stands in stark contrast to the pop Christianity 'Happy Church' movement we so often see on Sunday morning TV - or just down the street.

    6 out of 8 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted July 9, 2003

    Dare I call myself a true Christian?

    'To follow Jesus Christ is to die...' This book is for serious disciples completely abandoning all to and for the call of God. Bonheuffer, more than a prisoner in Nazi Germany, has much to tell us of our 'ease' and challenges us to look at God's perspective as finite disciples today. The Cost of Discipleship is his strong appeal, and serious commitment to following Christ no matter what price. He reminds the reader that Christianity came with a heavy price from the very heart of God, Jesus Christ Himself. I've examined myself as I read the Cost of Discipleship, and wonder, could I or would I stand up for my Jesus Christ at ANY cost? A must-read for sincere, serious disciples.

    6 out of 6 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted May 29, 2003

    I Dare You!!!!!!!!!!

    I dare you to read this book and then tell me you will not be changing SOME aspect of your Christian life! Be careful of whatyou ask for, you might just get it!!! A must for anyone looking at the subject of discipleship in any of its many forms

    3 out of 3 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted March 30, 2001

    Bonhoeffer- The rubber meets the road

    The Cost of Discipleship should be standard reading for everyone who professes Christ. After reading the book, you'll know whether you simply profess or possess Christ. Bonhoeffer draws a theological line in the sand and says, 'I dare you'. This may be the most powerful book ever written on the subject of real Christianity.

    3 out of 4 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Posted August 30, 2013

    Theologian Level Complicated

    This was way above my paygrade, theologian level. If you enjoy picking flyspecks out of pepper then this book is for you. Basic ideas are a) cheap grace and 2) costly grace. Cheap grace is ephemeral and costly grace is solid.

    2 out of 4 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted March 29, 2013

    Recommended to anyone who wants to grow in faith!

    This is a deep and searching look into what it truly means to be a disciple - the author endured many, many terrible things in order to be there to encourage others who were suffering under Hitler's regime in the worst ways possible. He didn't even have to be there, but he chose to be there to stand up for Christianity when that was punishable by death, a death he endured for the sake of his faith. It will encourage you to be a better disciple for Christ.

    2 out of 3 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted November 6, 2012

    very cool testimony

    Bonhoeffer's life was an amazing testimony to the power of God working in extraordinary circumstances. This book expresses his heart for true discipleship in which he lived it out to the very end.

    2 out of 4 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Posted September 5, 2012

    A classic that everyone should read regardless of your beliefs!

    This is a great Christian classic that every Christian, if not person, should read to understand what "FAITH" really means. It is obvious that Bonhoeffer struggled with a German church that was losing its "Faith" and rejecting Christ during the rise of the Nazi regime. The book's theme is an expression of true hope in returning people to Christ. His comparison of "Cheap Grace" to "Costly Grace" strikes at the heart of every human being and challenges every person claiming faith in God.

    2 out of 3 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Posted August 23, 2009

    The Cost of Discipleship

    This is a must read for all of the world to read. This book explain grace in a way that all ages can embrace and be empowered. It is informative and inspiring. More importantly, life changing on how we envision grace.

    1 out of 3 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Posted February 23, 2009

    The Cost of Discipleship

    This is a very intense book and I recommend only those people who are ready to dive into some deep theological issues to pick up a copy. It was probably one of the hardest pieces of literature I have picked up in a long time. It almost makes you feel like you're back in college trying to decipher concepts out of textbook. Although this was a struggle at times to get through I am really happy that I took the time and effort to open my mind to new ways of thinking. I believe this book will inspire and ingnite a deep moving in the hearts and minds of the people that are up for a challenge.

    1 out of 3 people found this review helpful.

    Was this review helpful? Yes  No   Report this review
  • Anonymous

    Posted June 30, 2014

    No text was provided for this review.

  • Anonymous

    Posted November 9, 2012

    No text was provided for this review.

  • Anonymous

    Posted January 2, 2013

    No text was provided for this review.

  • Anonymous

    Posted May 31, 2010

    No text was provided for this review.

  • Anonymous

    Posted December 29, 2011

    No text was provided for this review.

  • Anonymous

    Posted July 7, 2013

    No text was provided for this review.

  • Anonymous

    Posted January 5, 2009

    No text was provided for this review.

  • Anonymous

    Posted May 20, 2011

    No text was provided for this review.

  • Anonymous

    Posted May 2, 2014

    No text was provided for this review.

See All Sort by: Showing 1 – 20 of 21 Customer Reviews

If you find inappropriate content, please report it to Barnes & Noble
Why is this product inappropriate?
Comments (optional)