Letters And Papers From Prison Quotes

We must learn to regard people less in the light of what they do or omit to do, and more in the light of what they suffer.

Jesus himself did not try to convert the two thieves on the cross; he waited until one of them turned to him.

In normal life we hardly realize how much more we receive than we give, and life cannot be rich without such gratitude. It is so easy to overestimate the importance of our own achievements compared with what we owe to the help of others.

In a word, live together in the forgiveness of your sins, for without it no human fellowship, least of all a marriage, can survive. Don’t insist on your rights, don’t blame each other, don’t judge or condemn each other, don’t find fault with each other, but accept each other as you are, and forgive each other every day from the bottom of your hearts…

time is the most valuable thing that we have, because it is the most irrevocable.

It is not your love that sustains the marriage, but from now on, the marriage that sustains your love.

The Church is the Church only when it exists for others...not dominating, but helping and serving. It must tell men of every calling what it means to live for Christ, to exist for others.

Stupidity is a more dangerous enemy of the good than malice. One may protest against evil; it can be exposed and, if need be, prevented by use of force. Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless. Neither protests nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradict one’s prejudgment simply need not be believed – in such moments the stupid person even becomes critical – and when facts are irrefutable they are just pushed aside as inconsequential, as incidental. In all this the stupid person, in contrast to the malicious one, is utterly self satisfied and, being easily irritated, becomes dangerous by going on the attack. For that reason, greater caution is called for when dealing with a stupid person than with a malicious one. Never again will we try to persuade the stupid person with reasons, for it is senseless and dangerous.

We have been silent witnesses of evil deeds; we have been drenched by many storms; we have learnt the arts of equivocation and pretence; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, and straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remorseless enough, for us to find our way back to simplicity and straightforwardness?

In me there is darkness, But with You there is light; I am lonely, but You do not leave me; I am feeble in heart, but with You there is help; I am restless, but with You there is peace. In me there is bitterness, but with You there is patience; I do not understand Your ways, But You know the way for me.” “Lord Jesus Christ, You were poor And in distress, a captive and forsaken as I am. You know all man’s troubles; You abide with me When all men fail me; You remember and seek me; It is Your will that I should know You And turn to You. Lord, I hear Your call and follow; Help me.

May God in his mercy lead us through these times; but above all, may he lead us to himself.

Every wedding must be an occasion of joy that human beings can do such great things, that they have been given such immense freedom and power to take the helm in their life’s journey…

As God adds his ‘Yes’ to your ‘Yes,’ as he confirms your will with his will, and as he allows you, and approves of, your triumph and rejoicing and pride, he makes you at the same time instruments of his will and purpose both for yourselves and for others. In his unfathomable condescension God does add his ‘Yes’ to yours; but by doing so, he creates out of your love something quite new – the holy estate of matrimony…

Marriage is more than your love for each other. It has a higher dignity and power, for it is God's holy ordinance, through which He wills to perpetuate the human race till the end of time. In your love you see only your two selves in the world, but in marriage you are a link in the chain of the generations, which God causes to come and to pass away to His glory, and calls into His kingdom. In your love, you see only the heaven of your own happiness, but in marriage you are placed at a post of responsability towards the world and mankind. Your love is your own private possession, but marriage is more than something personal - it is a status, an office. Just as it is the crown, and not merely the will to rule, that makes the king, so it is marriage, and not merely your love for each other, that joins you together in the sight of God and man.

Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil.

We have to learn that personal suffering is a more effective key, a more rewarding principle for exploring the world in thought and action than personal good fortune.

The 'polymath' had already died out by the close of the eighteenth century, and in the following century intensive education replaced extensive, so that by the end of it the specialist had evolved. The consequence is that today everyone is a mere technician, even the artist...

If we look more closely, we see that any violent display of power, whether political or religious, produces an outburst of folly in a large part of mankind; indeed, this seems actually to be a psychological and sociological law: the power of some needs the folly of others. It is not that certain human capacities, intellectual capacities for instance, become stunted of destroyed, but rather that the upsurge of power makes such an overwhelming impression that men are deprived of their independent judgment, and...give up trying to assess the new state of affairs for themselves.

We ought not to be in too much of a hurry here to speak piously of God’s will and guidance. It is obvious, and it should not be ignored, that it is your own very human wills that are at work here, celebrating their triumph; the course that you are taking at the outset is one that you have chosen for yourselves…

Upon closer observation, it becomes apparent that every strong upsurge of power in the public sphere, be it of a political or a religious nature, infects a large part of humankind with stupidity.

Those sentimental radio hits, with their artificial naivete and empty crudities, are the pitiful remains and the maximum that people will tolerate by way of mental effort; it's a ghastly desolation and impoverishmment. By contrast, we can be very glad when something affects us deeply, and regard the accompanying pains as an enrichment.

In short, it is much easier to see a thing through from the point of view of abstract principle than from that of concrete responsibility.

But I’m afraid I’m bad at comforting; I can listen all right, but I can hardly ever find anything to say.

As Christians, we needn’t be at all ashamed of some impatience, longing, opposition to what is unnatural, and our full share of desire for freedom, earthly happiness, and opportunity for effective work.

In other times it may have been the business of Christianity to champion the equality of all men; its business today will be to defend passionately human dignity and reserve.

The God of Jesus Christ has nothing to do with what God, as we imagine him, could do and ought to do. If we are to learn what God promises, and what he fulfils, we must persevere in quiet meditation on the life, sayings, deeds, sufferings, and death of Jesus.

As you gave the ring to one another and have now received it a 2nd time from the hand of the pastor, so love comes from you, but marriage from above, from God. As high as God is above man, so high are the sanctity, the rights, and the promise of love. It is not your love tht sustains the marriage, but from now on, the marriage that sustains your love.

I wonder why it is that we find some days so much more oppressive than others, for no apparent reason. Is it growing pains - or spiritual trial? Once they’re over, the world looks quite a different place again.

Against stupidity we are defenseless. Neither protests nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradict one’s prejudgment simply need not be believed—in such moments the stupid person even becomes critical—and when facts are irrefutable they are just pushed aside as inconsequential, as incidental.

Most people have forgotten nowadays what a house can mean, though some of us have come to realize it as never before. It is a kingdom of its own in the midst of the world, a stronghold amid life’s storms and stresses, a refuge, even a sanctuary.” — Dietrich Bonhoeffer, Letters and Papers from Prison

Upon closer observation, it becomes apparent that every strong upsurge of power in the public sphere, be it of a political or a religious nature, infects a large part of humankind with stupidity. It would even seem that this is virtually a sociological-psychological law. The power of the one needs the stupidity of the other. The process at work here is not that particular human capacities, for instance, the intellect, suddenly atrophy or fail. Instead, it seems that under the overwhelming impact of rising power, humans are deprived of their inner independence and, more or less consciously, give up establishing an autonomous position toward the emerging circumstances. The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being. Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil. This is where the danger of diabolical misuse lurks, for it is this that can once and for all destroy human beings.

Why does the Old Testament law never punish anyone by depriving him of his freedom?

I fear that Christians who stand with only one leg upon earth also stand with only one leg in heaven (12 August 1943).

We can never achieve this ‘wholeness’ simply by ourselves, but only together with others…

Simplicity is an intellectual achievement, one of the greatest.

To make a start, it should give away all its property to those in need. The clergy must live solely on the free-will offerings of their congregations, or possibly engage in some secular calling. The church must share in the secular problems of ordinary human life, not dominating, but helping and serving.

I’m now reading Tertullian, Cyprian, and others of the church fathers with great interest. In some ways they are more relevant to our time than the Reformers, and at the same time they provide a basis for talks between Protestants and Roman Catholics.

Barth was the first theologian to begin the criticism of religion...but he set in its place the positivist doctrine of revelation which says in effect, 'Take it or leave it': Virgin Birth, Trinity or anything else, everything which is an equally significant and necessary part of the whole, which latter has to be swallowed as a whole or not at all. That is not in accordance with the Bible. There are degrees of perception and degrees of significance, i.e. a secret discipline must be re-established whereby the mysteries of the Christian faith are preserved from profanation.

Life in a prison cell may well be compared to Advent; one waits, hopes, and does this, that, or the other - things that are really of no consequence – the door is shut, and can be opened only from the outside.

Cigarettes to be fetched for me from the canteen,' said Rubashov. 'Have you got prison vouchers?' 'My money was taken from me on my arrival,' said Rubashov. 'Then you must wait until it has been changed for vouchers.' 'How long will that take in this model establishment of yours?' asked Rubashov. 'You can write a letter of complaint,' said the old man. 'You know quite well that I have neither paper nor pencil,' said Rubashov. 'To buy writing materials you have to have vouchers,' said the warder.

Easter? We’re paying more attention to dying than to death. We’re more concerned to get over the act of dying than to overcome death. Socrates mastered the art of dying; Christ overcame death as ‘the last enemy’ (I Cor. 15.26). There is a real difference between the two things; the one is within the scope of human possibilities, the other means resurrection.

The more we have known of the really good things, the more insipid the thin lemonade of later literature becomes, sometimes almost to the point of making us sick. Do you know a work of literature written in the last, say, fifteen years that you think has any lasting quality? I don't. It is partly idle chatter, partly propaganda, partly self-pitying sentimentality, but there is no insight, no ideas, no clarity, no substance and almost always the language is bad and constrained. On this subject I am quite consciously a laudator temporis acti.

If we start with such ideas as God’s omnipotence, omniscience, and omnipresence, we will never arrive at a true knowledge of God. However, if we participate by faith in Jesus Christ as the one who “is there for others,” we are liberated from self and experience the transcendence that is truly the God of the Bible.

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil. This is where the danger of diabolical misuse lurks, for it is this that can once and for all destroy human beings.

The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being.

The church is church only when it is there for others.

Whoever despises another human being will never be able to make anything of him. Nothing of what we despise in another is itself foreign to us.

The fact that the fool is often stubborn must not mislead us into thinking that he is independent.

I think that even in this place we ought to live as if we had no wishes and no future, and just be our true selves.

The day will come … when people will once more be called to speak the word of God in such a way that the world is changed and renewed. It will be in a new language, perhaps quite nonreligious language, but liberating and redeeming like Jesus’s language, so that people will be alarmed, and yet overcome by its power—the language of a new righteousness and truth, a language proclaiming that God makes peace with humankind and that God’s kingdom is drawing near.”[56]

I’ve just come across this in the Imitation of Christ: Custodi diligenter cellam tuam, et custodiet te (‘Take good care of your cell, and it will take care of you’). – May God keep us in faith.

If I should still be kept in this hole over Christmas, don’t worry about it. I’m not really anxious about it. One can keep Christmas as a Christian even in prison - more easily than family occasions, anyhow.

Our church, which has been fighting in these years only for its self-preservation, as though that were an end in itself, is incapable of taking the word of reconciliation and redemption to mankind and the world.

it’s harder for us to find what we are looking for and must do without, since we have come to expect more from friendship than most other people do. In this respect as well, it’s not so easy to make do with “substitutes.

The fact that the stupid person is often stubborn must not blind us to the fact that he is not independent. In conversation with him, one virtually feels that one is dealing not at all with him as a person, but with slogans, catchwords, and the like that have taken possession of him. He is under a spell, blinded, misused, and abused in his very being. Having thus become a mindless tool, the stupid person will also be capable of any evil and at the same time incapable of seeing that it is evil. This is where the danger of diabolical misuse lurks, for it is this that can once and for all destroy human beings.

The idea that we could have avoided many of life’s difficulties if we had taken things more cautiously is too foolish to be entertained for a moment. As I look back on your past I am so convinced that what has happened hitherto has been right, that I feel that what is happening now is right too. To renounce a full life and its real joys in order to avoid pain is neither Christian nor human.

Nothing can make up for the absence of someone whom we love, and it would be wrong to try to find a substitute; we must simply hold out and see it through. That sounds very hard at first, but at the same time it is a great consolation, for the gap, as long as it remains unfilled, preserves the bonds between us. It is nonsense to say that God fills the gap; God does not fill it, but on the contrary, God keeps it empty and so helps us keep alive our former communion with each other, even at the cost of pain. . . . The dearer and richer our memories, the more difficult the separation. But gratitude changes the pangs of memory into a tranquil joy. The beauties of the past are borne, not as a thorn in the flesh, but as a precious gift in themselves. We must take care not to wallow in our memories or to hand ourselves over to them, just as we do not gaze all the time at a valuable present, but only at special times, and apart from these keep it simply as a hidden treasure that is ours for certain. In this way the past gives us lasting joy and strength. —Dietrich Bonhoeffer, Letters and Papers from Prison

In particular, our church will have to confront the vices of hubris, the worship of power, envy, and illusionism[28] as the roots of all evil. It will have to speak of moderation, authenticity, trust, faithfulness, steadfastness, patience, discipline, humility, modesty, contentment.[

The peace and seclusion of country life have already been largely undermined by the radio, the car, and the telephone, and by the spread of bureaucracy into almost every department of life; and now if millions of people who can no longer endure the pace and the demands of city life are moving into the country, and if entire industries are dispersed into rural areas, then the urbanization of the country will go ahead fast, and the whole basic structure of life there will be changed.

And however crazy, or Christian, or unchristian things may be outside, this world, this beautiful world is quite indestructible.

we shall never again try to convince a fool by reason, for it is both useless and dangerous.

We are to find God in what we know, not in what we don’t know; God wants us to realize his presence, not in unsolved problems but in those that are solved.

The immanent righteousness of history rewards and punishes only men’s deeds, but the eternal righteousness of God tries and judges their hearts.

What will really matter is whether those in power expect more from people’s folly than from their wisdom and independence of mind.

But what is the finest book, or picture, or house, or estate, to me, compared to my wife, my parents, or my friend?

Who stands fast? Only the man whose final standard is not his reason, his principles, his conscience, his freedom, or his virtue, but who is ready to sacrifice all this when he is called to obedient and responsible action in faith and in exclusive allegiance to God--the responsible man, who tries to make his whole life an answer to the question and call of God.

The wish to have everything by one’s own power is false pride. Even what one owes to others belongs nevertheless to oneself and is a piece of one’s own life, and the desire to calculate what one has 'earned' on one’s own and what one owes to others is surely not Christian and is a futile undertaking besides. With what one is in oneself and what one receives, a person is a whole.

God gives you Christ as the foundation of your marriage. “Welcome one another, therefore, as Christ has welcomed you, for the glory of God” (Rom. 15:7). . . . Don’t insist on your rights, don’t blame each other, don’t judge or condemn each other, don’t find fault with each other, but accept each other as you are, and forgive each other every day from the bottom of your hearts. DIETRICH BONHOEFFER, Letters and Papers from Prison, 31–32

Well, in spite of everything, or rather because of everything, that we are now going through, each in his own way, we shall still be the same as before, shan’t we? I hope you don’t think I am here turning out to be a ‘man of the inner line’;59 I was never in less danger of that, and I think the same applies to you. What a happy day it will be when we tell each other our experiences. But I sometimes get very angry at not being free yet!

[29]The only fruitful relation to human beings—particularly to the weak among them—is love, that is, the will to enter into and to keep community with them. God did not hold human beings in contempt but became human for their sake.

God of the gaps” Christianity seeks to present Christianity as playing a strong savior role whereby it fills the gaps and provides the missing links for all of society’s questions and concerns. This entails the view of God riding into town and miraculously saving the day (deus ex machina). On this view, God delivers his people from their (and his) enemies—in Bonhoeffer’s case, the Nazis. In contrast, in Letters and Papers from Prison, Bonhoeffer writes that God allows us to push him out of the world and onto the cross.

Unfortunately I’m not on the same wavelength as Maria yet in the literary sphere. She writes me such good, natural letters, but she reads…Rilke, Bergengruen, Binding, Wiechert; I regard the last three as being below our level and the first as being decidedly unhealthy.

There is also a false serenity that is not at all Christian. We need feel no shame as Christians about a measure of impatience, longing, protest against what is unnatural, and a strong measure of desire for freedom and earthly happiness and the capacity to effect change. In

If in the middle of an air raid God sends out the gospel call to his kingdom in baptism, it will be quite clear what that kingdom is and what it means. It is a kingdom stronger than war and danger, a kingdom of power and authority, signifying eternal terror and judgment to some, and eternal joy and righteousness to others, not a kingdom of the heart, but one as wide as the earth, not transitory but eternal, a kingdom that makes a way for itself and summons men to itself to prepare its way, a kingdom for which it is worth while risking our lives. -

Once again I’ve taken up the readings and meditated on them. The key to everything is the ‘in him’. All that we may rightly expect from God, and ask him for, is to be found in Jesus Christ. The God of Jesus Christ has nothing to do with what God, as we imagine him, could do and ought to do.

We are certainly not Christ; we are not called on to redeem the world by our own deeds and sufferings, and we need not try to assume such an impossible burden. We are not lords, but instruments in the hand of the Lord of history; and we can share in other people’s sufferings only to a very limited degree.

Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless. Neither protests nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradict one’s prejudgment simply need not be believed—in such moments the stupid person even becomes critical—and when facts are irrefutable they are just pushed aside as inconsequential, as incidental. In all this the stupid person, in contrast to the malicious one, is utterly self-satisfied and, being easily irritated, becomes dangerous by going on the attack. For that reason, greater caution is called for when dealing with a stupid person than with a malicious one. Never again will we try to persuade the stupid person with reasons, for it is senseless and dangerous.

We have been silent witnesses of evil deeds; we have been drenched by many storms; we have learnt the arts of equivocation and pretense; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, and straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remorseless enough, for us to find our way back to simplicity and straightforwardness?

This unfinished play follows Myrrhina, an Alexandrian noblewoman, who travels to the mountains to tempt Honorius, a Christian hermit, away from goodness with her beauty and wealth. After they talk, he decides to return to sin in Alexandria, while she discovers religion and chooses to remain in the desert. Wilde had begun work on the play in 1894, between writing Salomé and The Importance of Being Earnest, but he was unable to complete it before his trial and imprisonment. He considered revisiting the play in 1897 after his release from prison, but he then lacked motivation for literary work, although during his imprisonment, it was much on his mind and he had described it in a letter to a friend as one among his “beautiful coloured, musical things”. Before his imprisonment, the fragments had been entrusted to Mrs. Leverson, who in 1897 went to Paris on purpose to restore the manuscript to the author. However, Wilde accidently left the papers in a taxi cab and now only a portion of a first draft survives.

3 “This is what I mean by worldliness—taking life in one’s stride, with all its duties and problems.... It is in such a life that we throw ourselves utterly into the arms of God and participate in his sufferings in the world.” —LETTERS AND PAPERS FROM PRISON

Fingers steepled in front of him, Delaroche stared at the note. The card itself was useless. Delaroche had an entire drawer full of nothing but cream-coloured cards bearing the Gentian’s distinctive purple stamp. He had long ago traced the cards to a very exclusive stationer in London which boasted a wide clientele among the ton. If Delaroche were to go on the make of the paper alone, he could easily accuse anyone from the Prince of Wales to Lady Mary Wortley Montague. Inside – Delaroche did not need to release the card from the letter opener to look; he recalled the contents in painful detail – inside, that rogue had inscribed a bill for the accommodations. One shilling for stale bread, one shilling for rank water, two shillings for rats, three shillings for amusing insults from the guards, and so on, before signing it with the customary small purple flower. On top of the note had been a small pile of English coins, as per the reckoning. Damn him! The list was in Falconstone’s hand – Delaroche knew the hand-writing of every man whose correspondence he had ever intercepted. Delaroche could picture the Gentian standing there, dictating, in the middle of the most carefully guarded prison in Paris. The man’s cheek was unbelievable.

people

To live in the light of the resurrection - that is what Easter means

I read in Lessing recently: ‘I am too proud to consider myself unlucky. Just clench your teeth and let your skiff sail where the wind and waves take it. Enough that I do not intend to upset it myself

I think we honour God more if we gratefully accept the life that he gives us with all its blessings, loving it and drinking it to the full, and also grieving deeply and sincerely when we have impaired or wasted any of the good things of life (some people denounce such an attitude, and think it is bourgeois, weak, and sensitive), than if we are insensitive to life’s blessings and may therefore also be insensitive to pain

The distinction between objective and personal thinking must truly first be learned. Many people never learn this (look at our colleagues in the ministry! among others).

The view from below2 There remains an experience of incomparable value. We have for once learnt to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled - in short, from the perspective of those who suffer. The important thing is that neither bitterness nor envy should have gnawed at the heart during this time, that we should have come to look with new eyes at matters great and small, sorrow and joy, strength and weakness, that our perception of generosity, humanity, justice and mercy should have become clearer, freer, less corruptible. We have to learn that personal suffering is a more effective key, a more rewarding principle for exploring the world in thought and action than personal good fortune. This perspective from below must not become the partisan possession of those who are eternally dissatisfied; rather, we must do justice to life in all its dimensions from a higher satisfaction, whose foundation is beyond any talk of ‘from below’ or ‘from above’. This is the way in which we may affirm it.

it will be quite clear what that kingdom is and what it means. It is a kingdom stronger than war and danger, a kingdom of power and authority, signifying eternal terror and judgment to some, and eternal joy and righteousness to others, not a kingdom of the heart, but one as wide as the earth, not transitory but eternal, a kingdom that makes a way for itself and summons men to itself to prepare its way, a kingdom for which it is worth while risking our lives.

Culturally it means a return from the newspaper and the radio to the book, from feverish activity to unhurried leisure, from dispersion to concentration, from sensationalism to reflection, from virtuosity to art, from snobbery to modesty, from extravagance to moderation.

responsible man to ask is not how he is to extricate himself heroically from the affair, but how the coming generation is to live.

Over the destiny of woman and of man lies the dark shadow of a word of God’s wrath, a burden from God, which they must carry. The woman must bear her children in pain, and in providing for his family the man must reap many thorns and thistles, and labor in the sweat of his brow. This burden should cause both man and wife to call on God, and should remind them of their eternal destiny in his kingdom. Earthly society is only the beginning of the heavenly society, the earthly home an image of the heavenly home, the earthly family a symbol of the fatherhood of God. DIETRICH BONHOEFFER, Letters and Papers from Prison, 31

To be a Christian does not mean to be religious in a particular way, to cultivate some particular form of asceticism ... but to be a man.” —LETTERS AND PAPERS FROM PRISON

apart from marriage, our friendship should count as one of the things that remain stable. But just this is not so in the estimation of others and the consideration that they give it. It is marriage—whether it is the more stable of the two or not—that gets the outward consideration and recognition. Everyone, in this case the whole family, must take it into account and thinks it right that much has to be done, and should be done, on behalf of a married couple. Friendship, even when it’s so exclusive and includes all of each other’s goods, as it is with us, doesn’t have any “necessitas,

Karl’s76 cigar is on the table in front of me, and that is something really indescribable – was he nice? and understanding?

The God who is with us is the God who forsakes us (Mark 15.34). The God who lets us live in the world without the working hypothesis of God is the God before whom we stand continually. Before God and with God we live without God. God lets himself be pushed out of the world on to the cross. He is weak and powerless in the world, and that is precisely the way, the only way, in which he is with us and helps us.

In normal life one is often not at all aware that we always receive infinitely more than we give, and that gratitude is what enriches life. One easily overestimates the importance of one’s own acts and deeds, compared with what we become only through other people.

A change has come indeed. Your hands, so strong and active, are bound; in helplessness now you see your action is ended; you sigh in relief, your cause committing to stronger hands; so now you may rest contented. Only for one blissful moment could you draw near to touch freedom; then, that it might be perfected in glory, you gave it to God.

Eric Metaxas, with his populist Bonhoeffer, takes willful misuse to its extreme. Not since the death-of-God movement of the late 1960s has anyone produced so flawed, or so influential, an account of Bonhoeffer’s thought. Like those excitable pranksters—Thomas Altizer, Bishop Robinson, Gabriel Vahanian, etc.—Metaxas ignored the parts of Bonhoeffer he didn’t like and invented the parts he needed. 3 The death-of-God crowd read Letters and Papers from Prison and avoided the rest; Metaxas read portions of Discipleship and Life Together and not much else.

One feels in fact, when talking to him, that one is dealing, not with the man himself, but with slogans, catchwords, and the like, which have taken hold of him. He is under a spell, he is blinded, his very nature is being misused and exploited. Having thus become a passive instrument, the fool will be capable of any evil and at the same time incapable of seeing that it is evil.