Chapter 1: Costly Grace
The World of Bonhoeffer
What does Bonhoeffer mean by “Cheap Grace”?
Defining “Grace”
“Grace is unmerited favor. Our inheritance major 'cause we cherish the Savior” - Shai Linne
11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
8 And Stephen, full of grace and power, was doing great wonders and signs among the people.
6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
Cheap grace?
Cheap grace means grace as bargain-basement goods, cut-rate forgiveness, cut-rate comfort, cut-rate sacrament; grace as the church’s inexhaustible pantry, from which it is doled out by careless hands without hesitation or limit. It is grace without a price, without costs.
The world finds in this church a cheap cover-up for its sins, for which it shows no remorse and from which it has even less desire to be set free.
6 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace.
It is costly, because it calls to discipleship; it is grace, because it calls us to follow Jesus Christ. It is costly, because it costs people their lives; it is grace, because it thereby makes them live. It is costly, because it condemns sin; it is grace, because it justifies the sinner. Above all, grace is costly, because it was costly to God, because it costs God the life of God’s Son—“you were bought with a price”—and because nothing can be cheap to us which is costly to God. Above all, it is grace because the life of God’s Son was not too costly for God to give in order to make us live. God did, indeed, give him up for us. Costly grace is the incarnation of God.
Twice the call went out to Peter: Follow me! It was Jesus’ first and last word to his disciple (Mark 1:17; John 21:22). His whole life lies between these two calls. The first time, in response to Jesus’ call, Peter left his nets, his vocation, at the Sea of Galilee and followed him on his word. The last time, the Resurrected One finds him at his old vocation, again at the Sea of Galilee, and again he calls: Follow me! Between the two lies a whole life of discipleship following Christ. At its center stands Peter’s confession of Jesus as the Christ of God. The same message is proclaimed to Peter three times: at the beginning, at the end, and in Caesarea Philippi, namely, that Christ is his Lord and God. It is the same grace of Christ which summons him—Follow me! This same grace also reveals itself to him in his confessing the Son of God.
Following Jesus now had to be lived out in the midst of the world. What had been practiced in the special, easier circumstances of monastic life as a special accomplishment now had become what was necessary and commanded for every Christian in the world. Complete obedience to Jesus’ commandments had to be carried out in the daily world of work.
Cheap grace surely has also been unmerciful with most of us personally. It did not open the way to Christ for us, but rather closed it. It did not call us into discipleship, but hardened us in disobedience.
Because we cannot deny that we no longer stand in true discipleship to Christ, while being members of a true-believing church with a pure doctrine of grace, but no longer members of a church which follows Christ, we therefore simply have to try to understand grace and discipleship again in correct relationship to each other. We can no longer avoid this. Our church’s predicament is proving more and more clearly to be a question of how we are to live as Christians today.
Blessed are they who already stand at the end of the path on which we wish to embark and perceive with amazement what really seems inconceivable: that grace is costly, precisely because it is pure grace, because it is God’s grace in Jesus Christ. Blessed are they who by simply following Jesus Christ are overcome by this grace, so that with humble spirit they may praise the grace of Christ which alone is effective. Blessed are they who, in the knowledge of such grace, can live in the world without losing themselves in it. In following Christ their heavenly home has become so certain that they are truly free for life in this world. Blessed are they for whom following Jesus Christ means nothing other than living from grace and for whom grace means following Christ. Blessed are they who in this sense have become Christians, for whom the word of grace has been merciful.
